CHAP. I.

PAUL writes these two Epistles to Timothy, whom he oft salutes with the appellation of Son; and this first Epistle hee writes to Timothy [...] his own son, as if he was naturally begotten by him; but such cannot bee [Page 2]the meaning: nor meerly an adopted son, whose affections mutually ran forth one to another, and especially in their afflictions when their affectio­nate assistances and services were so great, as if they were betwixt father and son. But he is a son in a spirituall sence, and Paul was so his fa­ther, not in that common sence begotten by him in the second birth of Regeneration, wherein hee stiles himselfe father frequently in other of his E­pistles, and wherein he was a fruitfull parent, fit­ing the house of God with a numerous of-spring of gracious children; but I say in this sence hee was not his father, it being more then conjectu­rall, that Timothy was a true Beleever before hee knew Paul, and that those gracious principles and first seeds of grace were early sown in him by the carefull education & instruction of his pious parents, as it appears by those passages of Paul in these Epistles, wherein he in-mindes him of those hopefull presages of him from his ripening in­fancy, 1 Epist. 1.18. This Charge I commit, &c. and in the 2 Epist. 1.5. when I call to remembrance &c. and 3.15. and that from a child, &c. But he was a son [...], to the preaching of the Gospel, and Doctrin of Faith; though a Brother and fellow Labourer in the work of the Ministry with Paul, yet a Son too in the Ministe­rial Office, whom first he begot and set apart un­to that Calling, as 2 Epist. 1.6. Wherefore I put thee in remembrance, &c. and having so begotten [Page 3]him, he accordingly educates him, sets him his particular charge, where and over whom he was to exercise his gifts, and for which he would call him to account: and being so disposed of, he sends unto him, as his sonne, these Epistles; not only to testify his paternal affection, but his care also, that hee might not want sufficient directions and en­couragements to strengthen and enable him how he should worthily deport himselfe in that place, like a son of Pauls, and a Father in the Church; whose example, & fatherly precepts here are laid before him: and in this respect and relation Paul writes unto him, as the generall scope of the E­pistles evidences to us. And in particular

First, He proposes some things by way of cauti­on, concerning some False-teachers, or some that would be Teachers, who having found out some new and curious Doctrin, at once would be the Inventers and Patrons of it; as also concern­ing backsliders from the true Faith; and con­cerning sore-ridden hearers, that could no lon­ger endure sound Doctrine, and of high witted, boasting, and verball professors, that practised and professed themselves polemical, critical, and much historicall in Divinity, as you may read in the beginning of this Epistle, and severall other touches sprinkled up and down the Epistles.

Secondly, Hee prescribes some positive Rules by way of Injunction, and Exhortation, as an A­postle and Minister of Jesus Christ, to Timothy a [Page 4]Servant to the same Master, and in the same Work. And

First, this is more generall: charging him to Constancy and Courage, verse 18. chap. 1. This Charge &c.— that thou mightest, &c. be as a stout Souldier in this thy Calling general and particu­lar, both being so much for the glory of Christ, as a Christian, as a Minister. No good warfare unlesse it be ad victoriam, every Christian must be a Conqueror: How he is a Conqueror that is constant, v. 19. holding, &c. he overcomes that is not overcome, sperans— certus de praemio, si vincat, certus se victurum, si perseveret, being sure of reward, if he overcomes; and as sure to over­come, if hee endures. Hee that suffers death for the Faith under a Persecuter, overcomes as well as he that converts Souls, destroyes the holds of Sin and Satan, confutes Hereticks, &c. so long as he makes not a voluntary shipwrack of Faith and a good Conscience, thorow the windes of Heresy, and stormes of Persecution, though at length the bottom sinke, that frail Tabernacle of his flesh bee wasted in the fire, or devoured of wilde beasts, yet he hath fought a good fight, hee hath warred a good warfare.

Secondly, In this Chapter hee begins to lay down more special and particular directions how he should carry himselfe in his speciall Function, as a Minister. I Exhort therefore; &c.

In these yerses observe,

• 1 The circumstantiall parts
  • 1 A rational Inference, Therefore.
  • 2 Of Order, First of all.
• 2 The materiall parts, wherein
  • 1 The duty laid down in charge expressed in many words, Supplications, Prayers, &c.
  • 2 The Subject for whom this duty is to be performed;
    • 1 At large, All men.
    • 2 More strict, For Magistrates, and them, Kings, or others: all that are, &c.
• 3 The end of this duty, which is three­fold; a strong inducement to Prayer, That wee, &c.
• 4 The Arguments to move them hereun­to, taken from him to whom wee offer up these Prayers, v. 3. For this, &c. And from them for whom we do pray, v. 4. Who will have &c.

CHAP II.

WE shall first explain these words distinctly, then deduce from thence the intended conclusions with what plainnesse and clearnesse wee can.

1 Of the circumstantiall parts of this exhorta­tion. And

First, of the inference, Therefore, this word causeth us to reflect on the precedent verses, where they seem to have their dependency. The [Page 6]holy Apostle layes on Timothy this charge, that he would war a good warfare as a Minister of the Gospel, as a good Souldier of Christ, as a Cap­tain going before the people, keeping Faith and a good Conscience: and that he might advance this Gospel he ought to seek the peace, and protecti­on of it, that so he might prosper in this his War­fare; and that he might not only preserve him­selfe, but by his Ministry enlarge the Territories of Christ, increase in his work, and gather upon the adversaries of it; and that he might not only keep a good Conscience undefiled in himselfe, but in his place discharge it aright, he exhorts him in the publick Office of the Ministry, in their publick meetings for Prayer, Preaching, and Dispensation of any Ordinances belonging to his Calling, to pray for all men, &c. I Exhort thee therefore.

2 Of the circumstance of Order, [...], First of all.

Which First, if it hath reference to the Order of Pauls directions and precepts, then it signifies Pauls special care of this Duty, that it might not be neglected, or slightly performed; but sets it in the front of all, First of all, as if Paul should re­quire Timothy to have a chiefe regard and care hereto.

Secondly, if it hath reference to this very Ex­hortation it selfe, then it sets forth unto us

1 The excellency of the Duty, that it is a chief duty, and above all things however, neglect not this.

2 The season of its performance, begin with this, First of all in your meetings take your begin­ning from God, seek to him by prayer, testify your dependencies on him, and all your references un­to him; and amongst others pray for those men. Timothy a publick person in his publick Office must pray for publick persons, and all persons; not to exclude other seasons, but then principally, for then a Minister of the Gospel in Christs stead is to imitate Christ the high Priest of all; as the Priests under the Law did prefigure and type out Christ herein, cujus est munus [...], whose Office it was to offer for the Errors, and ignorances of the people; Prayer now being our sacrifice, wee must offer for them unto God in Christ.

Prayer then is of an ancient institution, under Law and Gospel: it is an Ordinance of contiun­ance till our prayers shall be turned into praises, our wishes into fruitions, and resemblances into reall participations in the presence of God, and of the Lamb. Abel began with sacrifice, wherein was the prayer of his heart; Timothy must begin with Prayer, which is the sacrifice of the heart.

Prayer also must introduce all our works; as in publick duties, wee especially come in Gods pre­sence both in the intention and preparation of the heart, and in the promise of God, so by prayer we are brought stil nearer to God, and God to us; and makes us as fit to entertain God into us, as [Page 8]God ready to bestow himselfe, or any mercy (su­table to that Ordinance in hand) upon us: qui bene orat, bene laborat, he that prayes well, shall speed wel: he that sets on his business with prayer hath already done the best part of it. Wee must therefore first pray, then preach; first pray, then study, first pray then hear, &c. Prayer is the ge­nerall preface to all our actions, and as Christ teacheth us to pray thus, Paul bids us to pray this; to put up, or make supplications, prayers, &c. Wherein is expressed

1 The duty it self enjoyned, expressed in four words, Supplications, Prayers, Intercessions, and giving of Thanks. Some would have these words synonimous, others to be particularly significant, and surely they may have the latter sence and car­ry with them severall Directions, or in generall include the method of Prayer.

Supplications; the word [...] signifies wants as well as supplications, [...], so [...], so that by supplication you may understand de­precation against evils incumbent or imminent; the prayers of a necessitated person for the remo­val or prevention of evils spiritual or temporal, feared or felt.

[...], Prayers, you may understand them for petitions for good spirituall, or temporall, [...], according to a mans wish, such as are promised of God, and could be wished for of our selves, as conducing to our happinesse; or they [Page 9]are desirers for the restoring of good things lost, a continuance of present good, or confluence of more good.

[...], Intercessions, or intermediating prayers, which more properly are put up for o­thers, and so all these several kinds of prayers are intercessions: yet it signifies more, prayers of fer­vency and familiarity, when we are most inward and bold with God, expostulating and pleading with him, which usually is more for others then our selves, either for pardon, or the removing of some misery.

[...], Thanksgivings, a rerurning of mercies by the same mouth and heart that begged them; which is commonly for simple and unmixed bles­sings conferred on us, or evils removed from us.

And if the words carry not fully the sence of these significations as they may do, Ephes. 5.18. then they do more fully expresse the substance of this duty, and the severall parts of it; to presse it more effectually on us, and to prevent the mani­fold evasions of the flesh in the too frequent neg­lect of it.

And here you read all the words in the plurall number, let Supplications, Prayers, &c. not a prayer, a peticion, &c. to teach us that wee must bee uncessant, and constant in this duty, not to pray once, but oft: wee must make prayers for them, and all kinds of them as opportunity pre­sents it selfe to us.

And further it teacheth us, that a publick prayer, is not a single prayer, but it is prayers, a prayer involving prayers; for though one man speaks the prayer, yet there be as many prayers put up, as there be persons joyning with him.

Again, as here we see the perpetuation of this Ordinance, so we see not a limitation to any form, no not to the Lords Prayer, (most excellent and comprehensive in it self, and therefore ought the more wisely and cautiously to be used) which ex­presses not this precept: only here the Apostle requires us that in all our prayers, especially in publick, which are to be the most plain and large, wee should not forget but seriously and piously seek for the good of those persons: and me thinks there is something in the words that might hint this to us, [...], be made: let prayers be made for them. Prayers are not made for us, but wee make prayers for them; we, that is, the Spirit of God in us, teacheth us to form and make prayers for them. Thus much for the duty barely con­sidered.

Secondly, concerning the subjects for whom this must bee performed, and they are

1 In generall laid down, for all men: that is, all kinds and sorts of men Ministers ought to pray for, and all sexes are included under it, [...], not [...], yet not peremptorily, but sub­miting to the good pleasure, ordination, and de­cree of God; for, for some of them prayer shall [Page 11]not bee effectuall. Yet wee pray for all, for these reasons,

First, because wee know not to whom mercy does belong, and if wee should not pray beyond the certainty of our knowledge, wee should pray for none.

2 Because the promise is indifferently made to all, none by name excepted, nor Jew nor Gen­tile, none of us have ever seen the book of life, to see whose names are written there and whose are not; wee ought then to pray for as many as are in Christ, and for whom the promise is sufficient: and as no outward estate makes persons more ac­ceptable, so none more detestable.

3 Because the will of God is, 1 indifferently to confer his outward blessings on all men, unjust as well as just; and all as creatures have a right to them, and he as Creator does dispense them to his creatures: then for outward blessings we may begge for the unrighteous as well as the holy. 2 To shew grace to many sinners we should judge past hope, and have given up as lost and repro­bates: there is none now so vile, but the Lord has shewed mercy to as vile; then for ought that thou knowest, God may so deale with such and such, and it would reflect sadly on thy spirit here­after to see them glorious lights, whom thou hast condemned to utter darknesse, nor would ever afford them thy prayers, see v. 4. of this text.

4 Because the tenders of grace from a Gospel-Minister [Page 12]Minister ought to bee generall and indifferent; sure our prayers ought to be as large as our ten­ders, and what wee endeavour for, wee ought to pray for.

5 It is laid down here in command.

Object. But can prayers, will some say, hasten the day of conversion to the Elect, or do the re­probated sinner any good? will it protract this mans punishment, or properate this mans happi­nesse? will it alter any thing of the counsell of God towards his creature?

Sol. No, of it selfe it can do nothing, but as subordinate to the will of God, who gives what and when we aske, who can give without asking.

First, we pray for the bringing in of the Elect, whose times neverthelesse are prefixed of the Lord for these reasons,

1 Hereby wee joyne and agree with the Coun­sell of God, and his determination; we approve, affect and rejoyce in the purpose of God towards such, and we that once shall give Testimony to the execution of the Decree, to our power in pre­sent we seal to it.

2 Herein wee strive not to alter any time of Gods, but shew by prayer our dependance on God in the use of means till that time: though hee hath determined it in his secret Will, yet wee must use means in reference to the execution of that Will, one of which is prayer.

3 Hereby we discover that spirituall sympathy [Page 13]with the whole body of Christ, which every true member ought to have, not only with the distres­sed members of Christ, already believing, but with the darknesse, the hardnesse, the infidelity, that dishonour Christ now receives by such, that are actually enemies to God, and yet belong to the Election of Grace. When in publick Ordi­nances wee meet about the salvation of our own Souls, we are not so much taken up with them, but we think on, and long after the salvation of others; we mourn over their present condition, nay wee rejoyce in the expectation of the day of their conversion, Cant. 8.8. there is the disposi­tion of a true member of Christ, a childe of the Spouse of Christ.

Secondly, We pray for the reprobate, yet not knowing who they are, whether this or that per­son be in such an estate,

1 To testifie a liknesse of affection betwixt God and us: hee desires not the death of a sinner, but rather that hee might repent and live, and so wee desire not the confusion of any, but that, if it were the good pleasure of God, that they might be con­verted, and saved; thus wee are mercifull as our heavenly Father is mercifull.

2 It is for the glory of our Profession, in the real witnessing of our true tenderness of affection over and towards poor sinners: this is one glo­rious beam shining from the children of light, in whom the love of Christ is shed, and might some­what [Page 14]what convince the ungodly of the world, could they but see, or had hearts sensible of themselves, or that sence others have of them.

3 For the encouragement of sinners, that they might see how large the grace of Christ is, and the sufficiency of it even for them if they had faith to receive it; and that it is not only to be tendred to them, but begged for them: that they might perceive how open the loving armes of the Spouse of Christ are, how ready to receive any sinner in­to communion with her, did he believe.

4 For manifest clearing of the justice of God at last, and to leave the sinners without excuse, when such offers and means have been used to reclaim them, and yet they persist against the truth; not only the sufferings, but the actions of his people shall be a testimonie against them, even especially against such that persecutes them that prayes for their happinesse, that wils and labours for their Salvation, Matth. 10.18.

Thirdly, admit wee know not on whom our prayers shall take effect, no not of them that are Elected, nor on whom first, nor whether we shall live to behold the returns of them: yet it is e­nough that the Lord requires it of us, let us be­lieve and obey, let us bee content to lay up our prayers in the Treasury of God for future ages, for them we have never seen, nor shall ever see in the flesh. Admit they take no effect on them, we shall not lose the comfort and reward of them, [Page 15] Isa. 49.5. Sat est, quod ille jubet, do as the Lord bids thee, its sufficient that hee commands thee. If we enquire for reason, we shall oftentimes finde as little for our obedience, as for our Faith: The Lord tells his people, and in them us, Deut. 29.29. the revealed thing is in the Text, pray for all men, but the particular persons on whom our prayers shall sweetly fall, is a secret, leave that to God, to effect in his time, which if wee see, then we shall rejoyce; if not, we should bee content. Thus much for the duty and subjects in generall.

CHAP. III.

NOw follows the subjects more strictly con­sidered, for whom in speciall, and individu­ally wee ought to pray for, or for whom more chiefly and above others, primum specialius, no­minatim, we ought to pray, For Kings, and all that are in Authority.

First, here is a subject in the most strict consi­deration, set out by his particular Office, King: for Kings. To open this, we shall resolve you,

1 What were those Kings then for whom they were to pray.

For their government, they were tyrannicall Monarchs, that Lived and Ruled according to their Will, who had no prescript, boundary, or moderation: and though they might have cer­tain Customs, Priviledges, Constitutions and [Page 16]Prescriptions by which they judged in their seve­rall Places and Courts of Jurisdiction, yet even them they infringed at pleasure, especially to­wards Captives and Aliens. These were abso­lute Soveraigns, who made, abrogated, suspen­ded, and altered their own Laws at pleasure; and this appears by their practise in sacred Writ, and other Histories: Their government was not mixt as ours have bin, nor their Kings subject to bounds and accounts as ours were.

2 For their right of Government, it was little or none; pure Nymrods, that hunted and thirsted after victory and subduing Nations to their com­mand, in whom they had no title nor interest; and accordingly did severall Kingdomes arise and beare sway in the world; sometimes the Assyri­an, Graecian, Roman, &c. had their successions of usurped commands by the Sword, as the Turk hath now, and far greater: and accordingly did they maintain their Power, even by the Sword a­mongst the Iewes, Christians and Infidels; they seldom questioned title & interest, but power, and strength; and had under them their petty Kings, or Vice-Royes, praefecti, &c. created out of their own favorites and souldiers for the most part.

3 For their Religion, they were Hethens and Idolaters, cruel persecutors somtimes of Iew and Christian together, sometimes of one alone: some full of Covetousness, Luxury, Cruelty, satisfying themselves in the bloud of their own kindred, [Page 17]and nearest relations. These things are apparent partly by Scripture, and to any ordinary Reader of Ecclesiasticall and Praphane History; and yet even these must poor Christians suffering under them pray for.

Secondly, Why Kings specified by name.

1 Because at that time it was the most gene­rall Government in the World, though in some places otherwise: and not only then, but even from the beginning Monarchy hath been the Go­vernment, and that more Ancient in its Originall and of greater continuance amongst the He­thens, then such as worshiped the true God: and whether it was because they did not so much need it, or that it was not so excellent a Government, I leave to others to determine.

2 Because many Christians might scruple pray­ing for such Persons, being of such lives and judgments, that were enemies to them and all that were good. Sure if Christians then had been of the Popes minde, they had cursed them to death, delivered them over to Satan, in stead of praying for them: nay, if they had been of that spirit Peter was sometimes of, they would have called for fire from Heaven, and sent them to Hell in a flame, rather then called for a blessing on them and their Government; and they would judge it a bootlesse thing in it selfe for them, and unacceptable to God. But the Apostle here re­solves them and directs them unto this duty, not [Page 18]by way of Policie but Conscience, as a Christian Duty indeed; Pray for Kings, those Kings, no Kings being excepted.

Secondly, Now as concerning the subject lesse restrained, [...] This is not so large as the first, that is, to pray for all men, yet larger then the second, that was only for Kings, this being for all that have any em­minent place, or that are in Authority: which is not to be restrained to the substitutes of Kings, and their Officers alone, which have only a depu­ted Power, though these it may respect, such as are in Scripture named Governours, Rulers, be­ing placed by the supream Magistrate in Places of trust and government under him; but this hath reference still to the supream Magistrate, whom we ought chiefly to pray for, that the bles­sing of God may first fall upon that head, and thence run down to the very skirt. Pray for all that are in Authority, whether you call them Kings, Consuls, or of any other kinde of Go­vernment, that you Christians shall live under, or that shall be placed over you, whether you call it Monarchy, or Aristocracy, or Democracy. For as wee know, there was not at that time one only kinde of Government, nor that kinde was of any long continuance, especially among the Romans, who then were the glory of the World, and now ruled over the Iewes, Grecians, and under whom were begun many Churches of Christ. Wee see [Page 19]how oft the Government of the Romans changed, six times from the Originall. So the Grecians, changed much after the death of Alexander, some had Kings, some were Aristocratians, others Democratians, as at Athens, Peloponesus, Lacede­mon, &c. and even in Greece there were many flourishing Churches of God, and they were planted early, and were to pray for such as had the administration of Government, be they what they would; here, as no Kings are excepted, so no Authorities, no Governments. For the fur­ther clearing of this, in the resolving of certaine doubts and queries, is afterwards undertaken.

Thirdly, the end of this Duty, in reference to this life, to that estate wherein wee live under them, That wee might lead a quiet, &c. from whom we sue for these blessings.

1 Peace, that is first set down, because it is the common ingredient that makes sweet all things, strengthens and increases them; it is the ground work of all other happinesse; this is ex­ternall peace and quietnesse wee pray for, and therein against all forraign Invasions, and inte­stine Commotions, against all Oppressions and unjust Taxations, whereby the peace of the sub­ject is broken, or an occasion and ground laid for its breach.

2 Godlinesse, a peacable life lead, [...] in all godlinesse, all kindes of it, in the publick profession of it, and in the private pra­ctise [Page 20]of it: but as the word carries it, and the scope of the Apostle writing to a Minister, it in­tends for publick Worship, in the countenan­cing of Religion by Authority, in Ministers and People, in reference to their ordinary communi­on in Ordinances, which could not be procured without the supreme Magistrate; pray then for this, that with your power you may have the truth and way of Christ protected, you not for­ced to Idolatry, &c. else your peace would bee unpleasant.

3 Honesty, that is, in common commerce and fellowship with others; [...], that the age might not be so licentious wherein we live, as to abuse them that are Religious in their Callings, Families, Name and Persons; that there be not a toleration of lewd persons: but that the Go­vernors may bee such, whose Lawes may afford them honest dealing with men, even Hethens, that themselves, their wives and children, might comfortably enjoy, and make use of their own.

Lastly, the argument to provoke us hereunto, is from the acceptation of the Duty, [...], &c. This. What? not that peace afforded to you through the Magistrates care, though that be acceptable: but this Duty conscionably perfor­med by you for the Magistrate. This is comly, beautiful (as the word is used) in the sight of God. Mark in whose sight, God our Saviour, Iesus Christ; he that died for you, and hath called you [Page 21]with an holy Call unto this Estate; he that hath made you members of his body, and takes notice of you in all conditions, especially under such Kings & emminent Persons, that would make you sufferers for your profession: hee delights to see you at such times so graciously affectionated as to pray for them; hee sees you then with an eye of acceptation, and approbation as well as of dis­crimination; what greater engagement can bee laid upon a heart prizing the love of God, desirous to walk worthily before him, and even in such times to have this testimony in him, that hee pleases God.

And mark, v. 4. that rationall ground Paul layes to prove, that such prayers are acceptable; because they are according to the will of God: for they labour to draw out the mind and will of God to act for souls yet in darknesse, and unbeliev­ing. Our Saviour would have all saved; that is, some of all Estates, some Kings, and Governors, some of the highest Authority, as well as other subjects. His blood is ransom sufficient to re­deem the most considerable slave Satan hath; and he is able by the evidence of Gospel to evince the strongest reasonings of flesh and blood. Why may not this man prove a Paul? this Trajan prove a Ioseph? why may not some of these All be here where I live, and under whose shaddow I in peace lie down? However, whether they belong to the Election of God, yet the duty is accepta­ble [Page 22]it selfe, and it was done not only in reference to the command revealed, but to the execution of the secret will of God to such; which might ex­tend to these particular men in this present Au­thority over him: and if it did, and these per­sons became true believers, they should be sure to obtain the generall and main ends of their de­sires, liberty to lead a peaceable and quiet life, &c.

Thus you have the Text laid open by way of ex­position before you; that part of it, whereof we intend to make further use, is more briefly consi­dered in present; the conclusions here properly issuing are laid down in the next Chapter.

CHAP. IV.

HEre is directly set forth a Christian-Subjects Duty, and by proper consequence a Chri­stian-Magistrates Duty. 1 the Subject-Christians Duty is to pray for the supream Magistrate in or­der to Peace, Religion, and Civility. 2 the Ru­ling-Christians Duty is as apparent, for what wee ought to seek of God to be conveyed to us by the Magistrate, as the next & most fit means, we may expect as their duty to labour to the ut­most to confer on us Christians, viz. to Go­vern in Peace, to promote and protect Godli­nesse professed by them, to guard their Persons, & Estates from the injurious dealings of leud Per­sons, that are the notorious enemies of Peace and [Page 23]Holinesse; that so through their watchfulnesse and care the subject might be delivered from such feares and troubles as are incident to them through a loose and tyrannicall Government.

First, then let us look into our own duty, which is to seek of God for spirituall and temperall blessings to be poured forth upon the supream Magistrate, what ever he be; and of all under him or them acting in the same Government, that Peace may be establisht, Godlinesse advanced, Honesty maintaind. To discusse this plainly, we shall draw it forth into these propositions.

• 1. That the disposition, and inward frame of a Christian should be for a Peaceable, Godly and Honest life.
• 2. That the people of God under any Govern­ment whatsoever may be deprived thereof.
• 3. That prayer is a probable meanes to reco­ver a broken Peace, Religion, and Liberty.
• 4. That under all Governments whatsoever this should be the practice of a true Christian-Subject, to pray for them.

As to the first: that the inward temper and dis­position of a Christian should be Peaceable, Godly and Honest; his inward thoughts and affections so qualified. The heart is the fountain of desires, out of the abundance of it we speak; therefore that we pray for (according to the Apostles precept) should be sincerely affected, and delighted in by the soul, if it could be obtained by prayer; The [Page 24]things sought for are Peace, Holinesse, Honesty; let these words be the genuine, and true resem­blances of the soul, and inward man, which ought so to be, as shall appeare in particular, that such a frame is Evangelicall.

First for Peace. A Christians minde is incli­ned to peace; what the soul truly desires for others, it affects for himselfe; it desires peace, pardon, quietnesse for others, even unbeleevers: The more mortified sin is in a Christian, the more quiet and peaceable are his affections, the more humble, selfe-denying, &c. which are great promoters of peace. The Apostle puts the question and re­solves it. Iam. 4.1. Whence, &c. Those lusts are commonly covetousnesse, ambition, desire of revenge, discontent, which move the minde till it break out with lightning and thunder; but the more mortified these are, the more quiet and and addicted to peace they are. We read in those Evangelicall promises of the Gospell, that they shall be at peace, all one and alike; how? the stour Lyon shall condescend to the meek Lamb, the greedy Beare shal be lead with a child, and the peevish Wasp shall be playd with. Where the sharp Thorn and Bryer grew, there shall the sweet Firre and Myrtle grow: here you may see a Gospel disposition; and sure it is, the more of a Gospel spirit is in them, the more of such graces, have they abounding in them. Gal. 5. what a nest of viprous vices, the Apostle findes out in a [Page 25]carnall man, ver. 20, 21. witchcraft, hatred, vari­ance, &c. but the spirituall man is otherwise minded, having the Spirit of God ruleing in him, whose fruits ver. 22. are love, peace, &c. he must have this Spirit that can truly put up this prayer; and every one whose affections are thus qualified by the Spirit, will thus pray: and that his inter­nall qualifications are such, his generall conver­sation will witnesse, which is contemplative and monasticall, requiring a quiet retirement: that as God usually at such seasons appeares to his people, so his people will contrive such seasons (when their publique occasions seeme to deny them) that being the most removed from humane Societies, from their worldly employments, nay from themselves, they may solace themselves in some familiar converse, and communion with their God: I say that this is the generall frame of a true Christian, however at some time by some violent temptation he may be transported into other carriages.

Otherwise you shall finde men unsound in their judgements to be unsafe in their practises, men restlesse in the truth to be restlesse in their wayes: nay men, otherwise good men, at once leaveing the pathes of Holinesse and Peace: We read in acred Story of two persons notorious for Com­motions, and a third is added to them by learn­ed Historian: The first was one Theudas, Acts 5.37. vide Ioseph lib 18. ca. 1. & 12, that professed himselfe a Prophet, and amongst other [Page 26]of his Figments, perswaded his followers that he could divide Iordan, for them to passe thorow; but these perished: The second was one Iudas a Galilaean, who with another (haply under pre­tence of oppression by Taxes) drew many discon­tented and loose persons into Sedition. Euse­bius makes mention of a third, Euseb. lib. 2. cap. 9. p. 24. sub Claudio A [...]. Christi. 46. a certain Aegyptian Prophet, who seduced and raysed into tumultu­ous Assemblies 30000 persons. After the death of Christ the Jewish Nation was seldom free from these turbulent spirits, heading the people in se­veral parties and places, wherby many thousands of that peculiar Flock perished at several times, which though occasioned by their frequent and rebellious Insurrections, yet as a sad judgement were delivered up to such reprobate mindes as to be led by such persons to their ruine for murder­ing the Lord of life: and this was not perfect in that last and sad Seige of Ierusalem, but after­wards being dispersed into several Provinces tho­row the Eastern part of the world. We likewise read, that the orthodox were so disquieted and troubled by the Arians, and other Heretiques, that they desired rather the habitations and so­ciety of Beasts, then of such inhumane Christians: Tempore haeresium Arii & aliorum, Abbas Ioa­chim. in Apoc. p. 161. plures fideles elegêrunt vitam hermeticam, melius decernentes cum bestiis habitare in sylvis, quàm cum Arianis participare, &c. Our late predecessors could te­testify the late practices of the Anabaptists in [Page 27] Germany, enemies to Magistracy as well as Ma­gistrates: and we their children can witnesse the sad Rebellion in Ireland, continuing till this day against their lawfull Authority, and their former Nationall Agreements, with most feral cruelty pouring forth the blood of the sucking infant, and dear parent, not respecting the persons of the Priests, nor favouring the Elders, Lam. 4.16. Neither have the Protestants in Ireland been the only subjects of that Papal Tragedy, England hath suffered much, and no marvel, their actions are but the issues of their affections, and their practices the fruits of their principles. And if wee but cast our eye upon the Hethen, wee shall finde the impatient Ambition of the subject, and the jealous Feares of their Princes, possessing and governing their Territories as they obtain­ed them, to be such, that on each other they are continually acting their revengefull malice. So that this disposition that appeared early in the world, naturally abides in all men, of what pro­fession soever, unlesse begotten again by the spirit of Grace and Peace, to be partakers of another Kingdom: And this might be illustrated by ma­ny singular Examples.

Secondly, for Godlinesse: This is his predo­minant quality, and the naturall discoverer of the person, that he is a hater of sin in himselfe, and a reprover of sin in others; he that names the name of the Lord Iesus, let him depart from iniquity: [Page 28]so in the affirmative part, he is an universalist in the wayes of God, living [...], in all and every part of Gods worship: there is no path so straight but he can tread it, no Duty so spiritual that carries not the least rational probability of affording that fruit it offers to him, but he can continue its practice: this was the life, and sup­port of David, that only then he should not be ashamed, when he had respect to all Gods Com­mandements. Psal. 119.6. Vp to this degree rose the resolution and intention of Cornelius, Acts 10 33. Now we are all present — wherein are two things worth our observation and imitation: 1 The instancy of Cornelius his obedience, im­mediatly, he consulted not with man, nor with himselfe. 2. Haveing met; observe with what impartiality of affections he is furnisht, he is pre­pared for a free entertainment of all the Com­mands of God: he requites not a reason for a command (the greatest depth of wisdome, grace, and soveraignty, lying in his meanest, and irrational Lawes) but being commanded, does i [...]. Every Ordinance of Christ is of the like duration with the Law of God, which Law continued til a­nother came in its room from the same Power & Authority that ga [...]e the first; (for God would not have an interval betwixt Covernment and Go­vernment, first pulling down one hedge and let­ing his Church lye wast till he hath built another; no, this becomes not his Wisdome and Care) [Page 29]who is only able to institute a new, that takes a­way the old: and sure it is, that that which is in present constituted, is to remain, till he be pleased expresly to abrogate this, as he did the former. And till then the heart of a Christian is equally affected to all, perswaded to walk thorow all, be­cause all are of a like validity, till he shal be pleas­ed to discharge him of any, that hath required all: for the private person to lay aside any one, or the publique person to take away their oblig­ing Power is to divide, and share with God in his absolute rule overus: the tender conscience of a Christian will not admit him to distinguish of the commands of God, but urges him still to a more full and perfect observance of them: and indeed, his heart is large enough to receive them all, though his feet be not swift enough to run them all. But this we must not make the chief of our Discourse.

Thirdly, For Honesty: Cicer [...]. What this is, the Orator speaks, Iustitia pars Honestatis, Righteousnesse is part of Honesty; and that's most true betwixt man and man, as in our language Righteous deal­ing is Honest dealing, distributing to all men according to right: there is à primo primum prin­cipium in Nature that directs men to this, much stronger should Gospel principles be in Christi­ans: herein are comprehended all our Liber­ties, and good Lawes, in reference to Justice and Equity in Civill Commerce, & Commutations; [Page 30]and this accords with the Gospel Rule by which every true Christian walks; 1 Thess. 4.6, 7. That no man goe beyond and defraud his Brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you and testified: for God hath not called us unto uncleannesse, but unto holinesse: where by holinesse is understood Externall Righteousnesse, the fruit of an holy heart. Rom. 13.12, 13. The night is farre spent, the day is at hand, let us therefore cast off the works of darknesse, and let us put on the armour of light: let us walk honestly, as in the day. 1 Pet. 2.11, 12. I beseech you as strangers and pilgrims, abstain from fleshly lusts, which warre against the soule: Having your conversation honest among the Gentiles, that whereas they speake against you, as evill doers, they may by your good works which they shall behold, glorify God in the day of visi­tation. In all which places we finde the forceablest argument to stirre them up to this Honest Con­versation, is taken from their Calling, and that Faith they have embraced, as exceeding sutable unto it: indeed to question it, is to question our Humanity, much more our Christianity; for grant them the precedent disposition of Godli­nesse, they must be Honest. And that in this re­spect I might present unto you the perfect com­plexion of Christians in the Primitive Times, I shall draw forth but a line or two out of the Test [...] ­mony of Plinius Secundus Deputy Governour to [Page 31] Trajan the Emperor, a persecutor of Christians; yet he acknowledged of them this Honesty and Iustice; it is recorded of him thus: Euseb. lib. 3. cap. 27. pag [...]2. Transs. Fox Monu. Plinius Secundus qui inter Provinciarum Praefectos facile primus tulit, ingenti Martyrum numero magnope­re commotus, de multitudine eorum qui quotidie erant pro Fide trucidati, Trajanum Imperatorem certiorem faceret, allegans praeter obstinationem non sacrificandi, nihil aliud se de sacris eorum comperisse, quam coetus antelucanos ad canendum Chrislo ac Deo, & ad confaederandam disciplinam; homicidium, adulterium, fraudem, perfidiam, & caetera scelera prohibentes. — And in ano­ther place thus: Adulterium &c. & alia nefanda peccata, quae sunt cum his aliquâ quasi cognatione conjuncta, vetant; & omnia quae sunt Legibus congruentia sedulò, exequuntur. Herein you see the ancient fashion and image of true Christians, who by their lives declared the Law of God to be written in their hearts; and adde their actions as a living glosse of the Canons of the Gospel. Thus much of the first, a true Christians prompt incli­nation.

CHAP. V.

NOw to the second Proposition, That the people of God, notwithstanding their graci­ous disposition, may under any Government be deprived of their Civill Peace, the free use of Gods Ordinances, and Common Liberties: for as [Page 30]one saith, Ecclesia in nocte vitae pre­sentis ubi va­riantur status temporalium, comparatur Lunae, quia nunc clara, nunc deserta, nunc virtute, & candore ple­na, nunc pra­vis dehonesta­ta vi [...]is, in fu­tura beatitudi­ne, ubi idem status erit, si [...]t Sol fulgebit. N. Lyran. in Cant. 6. the Church of God in this world is like the Moon, somtimes clear and beautifull, somtimes full of spots, somtimes full of vertue and power, at other times forsaken, and defiled with vice; only her estate hereafter shall be in glory like the Sunne, and remayn alwayes the same. The Dragon, spoken of in the Revelations, rules and rages in the children of men, that drives the Church into the Wildernesse, where at once she is spoiled of all her comfortable priviledges, & enjoyments: to which we shall speak particularly.

First, for the deprivation of their externall Peace: Christ foretold us of a fellowship with him in his sufferings, and we know that his own Apostles were not exempted from them: he knew their ingenuity to torture his members by Ban­ishments, Imprisonments, Corporall Inflictions, and to be so exquisite, that he would not promise them so much Peace and Quietnesse as the rave­nous Fox, and wilde Beast does usually enjoy: therfore orders them to Flight in time of Persecu­tion (this being in the infancy of the Church, that by their flight the beames of the Gospell might spread further) even from City to City. Wee read how farre the Saints of God under the old Church were from Peace, when they endured such variety of torments. Heb. 11.36, 37, 38. And o­thers had tryall of cruell mockings and scourgings: yea moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted [Page 33]were slaine with the sword: they wandered about in sheep skins, and goat skins, being destitute, af­flicted, tormented: of whom the world was not wor­thy: they wandred in desarts, and in mountaines, and in dens and caves of the earth. There is no History of the Easterne, or Westerne Churches that too plentifully abounds not with such like examples; we need not enquire further then of our neighbour Countreys, France, Netherlands, Scotland, and our own, who will speake fully to this: and though the Church of God being restored to a flourishing estate, decked with Peace and Vnity, hath not so dealt with enemies, whose cruelty had deserved it, but in meek­nesse, love, and favours, entreated them: yet when again they have regained their power, no­thing would satisfy them, but the blood of Saints: not to reckon that inhumane recreation the Turk hath taken in the deaths of Christians, when he had satisfyed his lust, then his malice; not to mencion that cruelty of old, w ^ch in men ex­ceeded that in unreasonable and unsensible crea­tures; the miraculous acknowledgements of the Creatures, that they were the servants of the most high God, would not convince, nor abate the fury of those mad persecutors: who when the fire would not take hold on Polycarp, run him thorow with their swords, insomuch that his bloud extinguisht the fire: when the hungry beasts would not fasten upon Blandina, they cast [Page 34]her into prison: But what need we speak of He­thens whose cruelty hath beene greater to a Christian not Idolizing, then to a Iew: we read of the intended cruelty of Iulian the Apostat; but now he becomes a Hethen in his Religion, and worse then usually any were in his cruell resolu­tions: We have them that beare themselves up as the only Church of God in this world, yet we read of their infernall plot against the Parlia­ment of this Nation; their brutish usage of the poore Hethen in the West-Indies, our Marian persecution, the Parisian massacre, the Irish re­bellion, examples unparaleld by Hethens. Let us consider of what Spirit the Arian is, and how he hath dealt with the Saints of God, when he hath sate in the Throne, and at the Sterne of Common-wealths, they have inflicted Banish­ment, Imprisonment, Death it selfe on them; We have them thus described by an Historian: Arianismus totas orientis Ecclesias Antiochenam, Lyndan: Pa­nopl. lib. 2. c. 16 Alexandrinam, Constantinopolitanam, Hierosoli­mitanam, expulsis orthodoxis, occupavit, atque occidente, ejecto in exilium Liberio, Felicem i [...] Romanam sedem substituunt. Even as Christ suffered by all Nations, so his members suffer by by all hands in all Nations, under all Govern­ments: whatsoever the outward policy of people be, if their Rulers be bad, the Saints of God shall be disturbed, and persecuted: therefore we have many comparisons betwixt the ungodly of the [Page 35]world, and the people of God in Scripture: amongst many, these are called Sheep, Vines, the other are called Lyons, Oakes of Bashan, not on­ly to signify the weaknesse of the one and the strength of the other, but the contrariety of their disposition: such difference hath been from the begining, and such dealing shall the Church re­ceive from the prevailing ungodly to the end of the world.

Secondly, As to the deprivall of the purity, nay the denyall of any enjoyment of the Ordinan­ces, or exercises of Godlinesse in any part of the publique worship of God. It is to manifest how sadly the Church of God hath travailed herein many times, that not only the worship it selfe hath been destroyed, but the worshippers like­wise, that upon the restauration of his worship, God hath undertaken a work almost equall to our creation to get servants. Isa. 44.3, 4, 5. I will pour water upon him that is thirsty, and flouds upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine off-spring: and they shall spring up as among the grasse, as willowes by the water-courses: one shall say I am the Lords, and another shall call himselfe by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himselfe by the name of Israel. In Elijahs time there was none left that durst publiquely acknowledge and embrace the Ordi­nances of God, insomuch that the Prophet (who [Page 36]should be best acquainted with the servants of God) thought they had been all backsliden: the same Church afterwards makes this her com­plaint, Lam. 2.9. The Law is no more, her Pro­phets also finde no vision from the Lord. And the Prophet speaks of a company only left in secret, that durst privately talk of the Name of God, Mal. 3.16. Then they that feared the Lord spake often one to another, and the Lord hearkened and heared it, and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his Name. When Constantine the Great set upon and encouraged others to the work of Reformation, the multitude of the Ari­ans was objected to him, as likely not to bee wrought upon, and so to hinder the work: he an­swered, Non referre numerum magnum vel par­vum, nam Iudaeorum Ecclesia in Babylone consti­tuta, ad tres pueros redacta fuit: it matterd not whether the number of a Church were few or ma­ny, for the visible Church of the Jewes in Babylon was reduced to three, and we read of no more that withstood their impious Decrees in publique. And before his time, in persecutions of those Centuries, we finde that the publique places for Worship which some Hethens tolerated (by some pious Emperors erected) were subverted to the very foundation; and the maintenance of the Ministers thereof substracted: and whether man or woman, Military or Civil, Magistrate or Sub­ject [Page 37]if accused thus, Christianus est, it was con­demnation sufficient: then to sin, was to live; to be innocent, was death. If Polycarp would swear and forswear, revile, and deny Christ, he should become guiltlesse. It was a very sad and grievous judgment threatned against Israel, that as it should be without a Magistracy, so without a Ministry; and so far without, that there should not be left the very form of godlinesse amongst them; not men that durst or would serve the Lord, though in an erroneous way, if it should bear but the least resemblance of his commanded Worship: and how frequent and grievous the complaints of the Church were under this, let the Scripture testify. No lesse was prophesied by Paul concerning the Church but then in her swadling cloathes, and sucking in the soft prin­ciples of Religion, 2 Thes. 2.3, 4. Let no man de­ceius you, by any means; for that day shall not come except there come a falling away first, and that man of sinne be revealed, the sonne of perdition; Who opposeth and exalteth himselfe above all that is called God, or that is worshiped: so that he as God, sitteth in the Temple of God, shewing himselfe that he is God: which was not long ere it was accomplished; when she began but to strengthen, and wax beautifull in the eyes of the world; even in the dayes of that proud and blasphemous Emperor Caius, who set up his own Image in the Temple of the Jewes, and in all o­ther [Page 38]Christian Churches, to be worshiped: as at large and learnedly you may see it paraled by Grotius in hunc locum Thessal. and chronologed by faithful Eusebtus in Hist. Eccles. de temp. sub Caio. And of the sad condicion of the Church in this respect, under a Christian Antichrist, it was prophesied by one to this purpose: That what the people of God should have, Abbas Ioa­chim, in Apoc. Electi Der sa­pient sibi ipsis id quod sapi ent, ut tamen praedicare pub­licè non prae­sumunt &c. Et pag 168. col. 4. in illis die. bus non etit li­citum praedica­re, aut audire praedicantem. they should have to themselves, what understanding, know­ledge, &c. not dareing to publish it to others. Nay the dayes shall come (saith the same author) when neither the ons durst preach: nor the other durst heare him that would preach, and to this may all the Churches of God in their season yeeld ample testimonies, let us but a little receive sa­tis faction herein. Eusebius lib. 5. pag. 76. quotes an Epistle written by the persecuted Christians in France to the Christian Churches in Asia, and a­mongst other cruelties exercised towards them, relates this, Non solùm aedificiis publicis, balne­is, & foro nobis interdictum est, sed etiam ne quis­quam nosirûm usquam locorum in conspectum pro­deat, ab illis vetitum: they were not only denied their publique places for divine exercises, bath­ing places for their healths, market places for their commerce, but mutual fellowship, that Christians in no place be found together: where­by they could not have the enjoyment of the least Ordinance, Acosta lib, 2, cap, 15, de temp: noviss, even of godly conference. We find another presaging to this purpose; that in the [Page 39] later dayes we shall finde Ministers weeping, Sacerdotes gementes, por­tas destructa [...], Altaria deser­ta, sacras aedes vacuas, quod non sint qui venient ad A g­ni solemnita­tem, Et I lem cap, ult. Eccle­siarum aedes sacras erutas, liturgiam ex­tinctam, psal. morum canti­onem nullam esse. the places of divine Worship destroyed, none frequent­ing such Assemblies; and the usuall exercises of prayers and singing of psalmes neglected. Wee may with serious thoughts consider what once the Churches of the new Testament were, and what now, not only one, but all of them are. We may take a little inspection into Chronolo­gers and finde somthing spoken to this Nation of England; Vide Bernar. Christianogr & Doni. Rob. Cott. Antiq. That it received the true Light e­ven upon the nearest dawnings of the Light; yea after the rising of the glorious Son of God, and his sitting in the highest Heavens, is very evi­dent: And that it had as sudden, miserable, and generall c [...]ouding afterwards is as evident; and that by one thus writing: Fasciculus Temp. pag. 47 & 70 Anno Dom 294 [...]64 1552 in Anglia pene tota fides extincta est h [...]c [...]tempore à Maximiniano: that under the Government of Maximinian, the Faith was even utterly extinct: (and if my memory fayl me not) he and another persecutor rejoyced ex­ceedingly, that they had rooted out of this Nati­on, the Supers [...]icion of one Iesus. And again, the Church was in the same condicion sub Edvi­no Rege Angliae, when not only the Ordinances of Christ were abolisht, but the profession it selfe ceased. Not the least of which but was acted un­der Queen Mary, who at the first had the Ordi­nances adulterated, then the means of knowledg taken from them, and at last their persons carri­ed to prison, and from prison to the Stake. [Page 40]Whereby we see how the men of this world have in all generations dealt with the Church of God about their sacred things.

Thirdly, for Honesty and Righteousnesse: The godly in all ages have been the worlds Dung-cart to carry away all their filthy languages and re­proaches, to bear their hard usages and whatso­ever they were pleased to lay upon them; and a­mongst them chiefly the Ministers of the Gospel: but what the Apostles spoke of themselves, is ap­pliable to all the members of Christ, 1 Cor. 4.13. We are made as the filth of the World, and are the off [...]scouring of all things unto this day. Who should the Drunkard abuse, and against whom should hee vomit his ribaldry, but David? yet haply he might be one of the chiefe of the people: but the abjects and baser sort of them, whose revenge could not fasten sooner then on a godly man, revile him also: such as somtimes beg'd at the Gates of Iob, calumniate him in his adversity, for his integrity. When the countenance of the Magistrate is turned from good men, his pro­tection withdrawn, nay when he acts against them as offenders and enemies, the Church hath deep­ly suffered by the incivilities and dishonest deal­ings of their fellow subjects in person, name, and goods. Anno Christi. 252. omnes u­bique uno ore [...]onclamabant, E quis è Chri­stianer m nu­mero impia & profana verba effari recusa­verit, rapiatur ex templo, & in ignem con­iiciatur. Eus [...]h. l [...]b. 6. cap, 34, We will exemplify this a little out of primitive Histories: Under Decius the persecu­tor, the common people were made the exe­cutioners of the godly, and if they would not be [Page 41]as vile as the vilest, and sin with the sinfulest, they were immediatly brought to execution; it was so dangerous to be suspected a Christian, that they must commit evil to remove suspicion. But we read of another Decree before that, passed by Verus against Christians, Servitius Paulus being Pro-Consul of Asia, by occasion of which the rude and vile sort of people stole a­way the goods and estates of Chri­stians in the day time as well as in the night, Impudentes, & protervi calum­niatores, atque adeo alienarum rerum appetentes ex his Edictis occasionem nacti, palam noctu & interdiu sutantur &c. Euseb. lib. 4. cap. 25. pag. 73. without punishmemt of the offendors, or restitution to the offended, they remayning harmlesse sufferers un­der them. And lest they should not bee cruell enough, and be too much like men, Dioclesian proceeded yet higher, to vex the Saints of God, by delivering them over to the pleasure of an un­ruly and ungracious multitude: Libera potestas sayth Eusebius lib. 3. cap. 11. pag. 149. omnibus concessa esset contumelias & poenas illis (Christia­nis) pro arbitratu inferendi: hi fustibus, alti vir­gis, illi flagellis, nonnulli loris, multi funibus, eos perculerunt, &c. so that when the Magistrate could not invent how to bee unjust and cruell e­nough, the wicked peeple must have liberty to in­flict in words or actions even unto death, what cruelties soever they pleased on them. So mer­cilesse they became, ut sepultura martyrum cada­veribus negata, that whom they judged not wor­thy to live, being dead, thought not worthy of [Page 42]buriall. And sure if all persecutors had become such, they would have prevented the execution of that sottish malice of the papists that searched the graves of Saints to burn their bones, whom they could not catch being alive: Who could imagine men so much deboisted of reason, and to have made themselves beasts to accomplish Sa­tanical fury flaming in them! Nay, their malice extended yet further, to the poor infants of the servants of Christ, (as lately in Ireland likewise) not as Pharaoh, who in the non-age of the Iewish Church, nor as Herod, who in the non-age of the Christian Church, in policy for their own secu­rity, slew the infants, but in meer cruelty, not deeming one of their posterity worthy to survive their parents, of whom the world was not wor­thy. But to these may bee applied the Saying of that holy Father and Martyr, Aetas nee dum ha­bilis ad pugnam, idonea extitit ad coronam; ut appareret innocentes esse, Cypr, Epist. 56 pag. 116. ^b. qui propter Christum u­runtur, infantia innocens ob nomen ejus occisa est: an age not yet able to weld the lightest weapon, is fit to wear the heaviest & most glorious crown; and that it might appear that they are innocent that are slain for Christ, innocents, even inno­cency it selfe must endure for him. And thus you see what entertainment hath been given to the Saints of God in all ages, you see how black the Spouse of Christ is made through those hot persecutions: if it was necessarily pertinent, this [Page 43]might be expaciated by the Examples of papists, but let this suffice for the second Proposition.

CHAP. VI.

NOw to take up the third Proposition, That though a Church should be stript of all those glorious Ornaments, and left naked to all her enemies; or if the foundations thereof were shaking, and she in danger of losing those happi­nesses, yet Prayer is a most probable and spiritu­ally-rationall means to recover a lost, & preserve a tottering condicion, even prayer for the Civil Magistrate, and Government under which in present the Church hath her being: I say the pro­curement or settlement of those blessed immuni­ties probably may be by prayer:

• First in respect of the Ma­gistrate, for whom wee pray and make our intercessions.
• Secondly, in respect of God, to whom wee pray and make our intercessions.

1 Prayer put up to God for the happinesse of Magistrates and their Government, is a probable meanes to procure happinesse to a Church from the Magistrate, if wee consider the Magistrate himselfe, who hereby may receive a clear demon­stration of the nature of their profession, whither it truly tends; since that this is their practice, that they prey to the great God of heaven (with whom they dare not deal deceitfully) for his safety and [Page 44]prosperity: and to this they are bound by the principles of their Religion, daily both in private and publique so oft as they have opportunity; yea although the Magistrate should continue his per­secution against them for professing the true God: Herein I say, is a most clear evidence of the in­tegrity of Christians exhibited to all men, and more especially to the Magistrate, whereby they may the easier be induc't to grant those things un­to them, which they know them so sincerely to seeke as well for the Magistrates welfare as for their owne. They having no greater peace, no surer liberty in Religion, no clearer vindication against personall and private injuries, then what their Profession might demand under any Government. And though Magistrates have ignorantly received slanders cast upon their Religion, as se­dicious, factious, an enemy to peace, and all Lawfull Authority; yet by these their so sweet dispositions and deportments may the mouths of gainsayers be stopped, and thereby may the ears of Magistrats be opend to entertain any resonable motions for the advancement of their profession, and in the mean time to retain good thoughts both of it, and its professors.

Satan of old hath been an accuser of the bre­thren to God, and his instruments of old have accused them to such as are as Gods in this world; not only to abate the happinesse of the Church, but to draw a clould over the dawnings [Page 45]of their deliverances, under which they have sate down long in trouble. When Israels troubles began, there were found enough to hasten them, this is their cry: Psal. 137.7. Raze it, raze it even to the foundations thereof. And when trou­ble is faln on her, many are ready to lay more waight to make her yet more miserable: the Lord reproves Edom for this, Obed. 12, 13, 14. But thou shouldest not have looked on the day of thy brother, in the day that be became a stranger, neither should­est thou have rejoyced over the children of Iudah in the day of their destruction: neither shouldest thou have spoken proudly in the day of distresse &c. And if his people but a little raise up their heads above the waters, for a refreshment to themselves & others, how ready do they stand to knock them down; thus they dealt with Daniel and the three Children, they beginning but a little to shake off the basenesse of their bondage, and to be lifted up into the Kings presence (whereby not only they but the rest of their brethren might finde com­fort,) were counter-plotted by ungodly persons, as we read Dan. 3.8, 9, &c. by way of Bill and Ac­cusation concerning their God, and that they slighted the King. And if the Church it self begin to shake off her prison garments, and climb up the dry banks out of the red sea of her tribulati­ons, how many, and potent adversaries shall shee meet withal! Cyrus he begins to open a doore of Salvation to the Iew, but in the dayes of the next. [Page 46]King, many rise to shut the doore against them, and that by maliciously aspersing the people: Ez­ra 4.12, 13. Be it known unto the King, that the Iewes which came up from thee to us, are come unto Ierusalem, building that rebellious and bad City; which if it be builded, and the wals set up again, then will they not pay toll, tribute, and custom, &c The grand accusation layd against Christ, was, that hee would bee King, and thereby draw in a great multitude to him, not only to disturb; but to depose that present Authority, and so he must be arraigned and condemned as a Rebell and a Traytor, Mark 15 16. &c. The same charge was layd against the Apostle, as appears by that wise and moderate answer of Gamaliel to the Coun­cell, Acts 5. And as it appears by Histories, after the death of the Apostles, the same did the Iewes insinuate into Governors & Rulers against Chri­stians, wherby many times they were a great oc­casion of their persecution. And so likewise did their Astrologers, Diviners, praestigiatores illo­rum temporum, not only draw away the Magistrate from the Faith, as Elimas did the Deputy, but instigate them to a violent persecution of it: as also by Apostates and other Seducers.

But the patient bearing of their troubles fol­lowing upon their accusers reproaches, and that without any resistance, but rather submitting to them with all meeknesse and willingnesse, did engage the Saints to love and pray for them, and [Page 47]did also much plead for their justification: and such was the advice of the Apostle to all Christi­ans in that condicion, 1 Pet. 3.9, 10, 11. Not rendring evill for evill, or railing for railing: but contrariwise blessing, knowing that yee are there­unto called, that ye should inherit a blessing. For he that will love life and see good daies, let him refrain his tongue from evill, and his lips that they speak no guile: Let him eschew evill, and doe good, let him seeke peace and ensue it. And not only their patience without the least con­tempt of Authority, did much vindicate them; but such was the inoffensive courage and sacred pride (of that their condicion) joyned to their patience, that many of their enemies were there­by convinced, and became weary in afflicting them. We read of an Epistle sent to a persecu­ting Emperor by one of his Deputies, Illis (scil. Christianis) magis in optatis est, Epist. Anton ex Euseb. lib. 4. cap. 12. ut in crimen ad­ducti mortem pro suo Deo appetant quam vita fru­antur, unde sua ipsorum vita hoc pacto prodita, multo majorem clarioremque reportant victoriam, &c. It is more desirable to Christians that they being made guilty of this crime of professing Christ, to kisse death than enjoy their lives, their life so lost brings in a more glorious victory to them. And surely such as had courage to lay down their lives with this chearfulnesse, had as much in other wayes to spend them; but their cruelty could not force them to a Rebellion, nor [Page 48]being put to a stand, would they resist so much as in opprobrious language. Paul brought before the High Priest, Acts 23. 3, 4, 5. whom ignorantly and inconsi­deratly he called the Whited Wall, who indeed was but the image of Authority, his Secular power being taken away by the Romans, and his Ecclesiastical by Christ, yet sitting in the place of Iudicature, as a Ruler of his people, must not bee taunted and undervalued by an Apostle of Christ: Pauls sudden checking of himselfe might most clearly convince the Magistrate, that really and intentionally he was not of a contencious and contumacious spirit: and might also render his Profession (then in question) the more placid and peaceable to them in Authority.

Moreover, though still they should proceed to slay these dumb & innocent Lambs, they can­not beat them out of the life of Charity, but e­ven upon the Crosse when their enemies hands are lifted up against them, then the Christians voyces and hearts are lifted up to God for them; even then they most sincerely and fervently pray for them: and what they then breathed out is but (as I may so say) the Amens of some thousands of prayers formerly put up for them: And mee thinks if every Magistrate should truly and im­partially discourse this in his minde, and rayse up arguments from these mens devotions against their own cruel actions; if there were but cōmon humanity, or ordinary policy in them; they [Page 49]should readily concede and allow that to the oppressed subject, in which the subject so really labours to preserve his Magistrate.

No lesse a freedom can be desired, no lesse re­turned, than for a people to sit down in silence: no Magistrate can afford lesse peace to him whom none can force to break it, than to hold his peace, and therein to have his peace. Mee thinks the Magistrate might reason his own duty out of the subjects; and sure if yet he remain unperswaded, this or nothing will perswade him: soft words (and so milde actions) mollify wrath, and pacify the wrath of Kings. A great King will witnesse this unto us, and from him it is argued by Lypsius for subjects to live in quiet even under Tyrants; for the hearts of Magistrates are more placed in their subjects, than in themselves, and they are often guided more by the subjects Carriage, than their own Counsell; the end of Lawes, Gover­nors, and all Governments, being to make men good, that the bad might not live ba [...] but the good in peace. When the Magistrate sees thy doctrin, thy conscience, thy practice, carrying forth nothing lesse in all thy prayers and inter­cessions; when peace is wanting or in danger to be lost, thou consciensciously and piously inter­cedest for it; when thou hast it, thou praysest God for it, of whom thou hast received it, the au­thor [Page 50]of peace. I say, a Magistrate that will (as hee ought) wisely read his subjects much, must learn by these what they are, and be taught from what they are, so to preserve them in peace and righteousnesse, and in Religion leading unto both; to which his own reason if not his duty in all conscience might direct him.

2 This is a rational way in respect of God, to whom we pray, to obtain these things, viz. by praying for the Magistrate under whose boughs we rest our selves, and under whose shadow we finde protection: nay, though wee want these things, yet the way to obtain them under such a Magistracy is, to pray for that Magistracy.

1 In that God is the author of all blessings, and so of these, viz. Peace, Godlinesse, and Ho­nesly: to which end, he is as wel the Director as the Knower of the hearts and wayes of all men; and can as wel (by a secret violence on the spirits of men) keep evill men from doing evill, as by a gracious change set on evill men to doe good: nay, without any such change hee can make a Mag [...]rate that is naturally feirce, to institute Lawes for peace, an Idolater to protect Godli­nesse, an unjust Judge to deal justly, as well as make a cruell man peaceable, a wicked man god­ly, or an unrighteous man honest. God makes Magistrates, and God makes Magistrates good, and to become a blessing to his people: Promo­cion comes not out of the East or West, but [Page 51]from the Lord, as to make Magistrates; neither does Peace come from the East or West, but from the Lord through Magistrates, whom hee hath made the most proper means to establish or to destroy these blessings: they are the clouds that God hath made to drop fatnesse on his own inhe­ritance, or because of them it waxes barren and desolate. As by him Kings Reign, so by him Kings Rule, or Princes decree justice. Hee turnes the Condicions of Great Ones like the wheel, sud­denly placing the nethermost part uppermost; and he changes their hearts like a River, causing them to run in what chanel hee pleases, and to whom hee pleases. Prov. 21.1. The Kings heart is in the hand of the Lord, as the Rivers of water, he turneth it whither soever he will. God casts the hearts of men into what disposicions he pleases, & when men have made them bad, he makes them over again, good. Paul was a man of parts and power amongst the Rabbies, and a man extream­ly violent against the Church of God, yet on an instant wee finde him as fast building up the Church as he was pulling of it down. Manasseh that fed on the lives of his subjects, became a nursing Father to them; and he that offerd blood to Idols, offers tears unto the Lord. Trajan at length laid aside his Lions skin, and put on the Lambs. Maximinus a most licencious cruell Ma­gistrate, when God laid his hand of vengeance on him, before his death, was reclaimd: tantis [Page 52]misertis (saith the Ecclesiastick Historian) col­luctans redit ad Deum, persecutionem in Christia­nos sedat, Templa reaedificat, preces pro Imperii statu petit; striveing (but not able to break from the power of justice) with his many miseries, hee returns to the Lord, quenches the fire of his per­secution, not only gives liberty but contributes his own assistance to the re-edification of the Christians Temples, for the publique worship of God, and therein desires prayers continually to bee more for the happinesse of State and Go­vernment: a wonderful change! sure it is by the mighty hand of God conquering and leading captive such high thoughts and proud imagina­cions into obedience to himselfe & his Church: by any rational apprehension it could be as little judged that this Emperor should become so mer­cifull, as once that Hazael should become so cruell; but he that can alter the hearts of Princes to afflict his people, can as easily alter them to nourish his people, and to take off their bonds: And a little further I must observe this miracle, in that so high & blood-thirsty an enemy should appear so tender a friend, that even hee who rui­ned men because Christians, should invite all men to bee Christians, that hee who with such zeal e­rected Temples and Altars to his Idols, should throw down his Gods, sacrifice his Priests and False prophets, to their destruction, as his delu­ders; and those sychophanticall fovorites, who [Page 53]were the instruments to provoake him to this persecution, should be cast off by him and become contemptible. I say, this is the Lords doing, and it is exceeding wonderfull in our eares; his hand is not yet shortned to work such changes, nor his eare yet heavy to receive the prayers of his people to this end.

2 As he is able to work for his Church upon their Rulers, so he is nigh at hand to do this for such as call upon him: His willingnesse appears in his

• promises
• experiences
• directions

to his people.

First, in his promises: we see the Lord (mind­ing the happinesse of his people) hath freely en­gaged himselfe to procure such Magistrates for them, as should yeeld unto them the blessed fruits of holinesse and righteousnes, and accordingly he hath given them such as have been more industri­ous to obtaine them, then his carelesse people have been prepared to receive them. I shall not multiply places, but open a few materiall ones, wherein the promissory right of the Church may appear hereto. In generall, the Lord hath pro­mised to give to his Son a people out of all peo­ple, both great and small, which the Word a­bundantly testifies in its historicall part; Psal. 2.8. Ask of me, and I shall give thee the Hethen for thine inheritance, and the uttermost parts of the Earth for thy possession. And among his Churches [Page 54]such as should remain enemies and troublers of it, he undertakes to reduce them ad [...] verita­tis & [...] Ecclesiae, to the knowledge of the Truth, and a submissive acknowledgment of the Church; Behold, I will make them of the Syna­gogue of Satan, which say they are Iewes and are not but doelie, to come and worship before thy feet, and to know that I have loved thee: these promi­ses do much concern the peace of his Church, and indifferently respects Magistrates as subjects; but we shall cheifely look after Magistrates, and see how Christ hath left them for her good as the chiefe part of the joynture of his Spouse. We see a promise of refineing, and restoring of the Magistrates of his people to their pristine inte­grity, who were formerly corrupted, and so to make them usefull that were hurtfull: Isa. 1.25, 26. And I will turn my hand upon thee, and purely purge away thy drosse, and take away all thy tin. And I will restore thy Iudges as at the first, and thy Counsellors as at the beginning: afterward thou shalt be called the City of righteousnesse, the faith­full City: but this is the least of the works of God in this particular. Isa. 49.23. Kings shall be thy nursing fathers, and Queens thy nursing mo­thers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me: and we see here that God will have a Church where never [Page 55]any was, he will plant in a barren and dry wil­dernesse, where inhabite cruell and ungodly men; yet here the Church shall encrease beyond its bounds, the seed of Christ shall go beyond the seed of Abraham, that was as the starres, and sand of the sea shore for number: verse 20. The children which thou shalt have, after thou hast lost the o­ther, shall say again in thine ears, The place is too straight for me, give place to me that I may dwell: this shall be to her own astonishment, and admi­ration, both for the number, and the manner of their encrease: verse 21. Then shalt thou say in thine heart, who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and remooving to and fro? and who hath brought up these? Behold, I was left alone, these where had they beene? then the Lord tells thee who is the cheife cause hereof, and where and whence the Lord will gather those for thee: verse 22. Thus saith the Lord God, behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their armes, and thy daughters shall be carried upon their shoulders. And then the means he will use to bring these things about, he will make use of the Magistrates, who in their care, and love shall be as fathers and mothers, yet giving honour and subjection as children: They shall bow down to thee, verse 23. Isa. 60. we see the off spring and generation of such as know not the Church, and [Page 56]of such as knew her, but hated her, were given unto her to serve her, to repair and strengthen her, verse 10.14. So much peace and righteous­nesse that there shall be neither watch nor ward kept amongst them, verse 11. And a great change in their outward estates, verse 17. But the cause hereof must be in the change of men: God will take in great men to his Church, thorow whom these blessings shall be conveyed to her, verse 16. Thou shalt also suck the milk of the Gentiles, and suck the breast of Kings, &c. what is it they shal draw forth out of their breasts? their Lawes, their Sword, and Strength; even all their power and interests, for peace and righteousnesse.

But you will say, that this can never be brought about without the destruction of the Antichristi­an enemies of his Church, that have spoiled her of all these blessings, and still stand betwixt her and the enjoyment of them: the Lord therefore to remove them hath promised to put a Sword into the hand of the Magistrates, and to stirre up their spirits unto this work, Revel. 17.16, 17. And the ten Hornes which thou sawest upon the Beast they shall hate the Whore, and make her de­solate, &c. If we had no more promises in the whol Word, these were sufficient infallibly to binde the Lord to this, and faithfully to preserve the expectations of his with him: and indeed all promises, but especially those of this nature should have these severall effects on every true [Page 57]beleever, viz. to transforme us into the likenesse of God in them; to live so on them as if in present wee shared of them, to strengthen us in faith and patience to wait on him, in hope to rejoyce in him, by prayer to strive for the accomplishment of them, and by our practices to draw them on­ward to us, and to prepare our selves for them: to conclude this with that of an holy Martyr up­on that legacy of Christ, left to his people, My peace I leave with you, saith that Christ haveing left or given to his Church peace in promise, hanc nobis haereditatem Christus dedit, dona omnia sua pollicitationis & praemia in pacis conservatione promisit. Christ hath made us that beleive heirs of this peace, the only heirs of the promises of peace, and in the keeping of this he hath lapped up all blessings servient unto this, and conse­quent hereof.

2 As you see the promise lies before you, so we finde by experience the mighty power of pray­er, effecting as great things as these promises containe: the Saints of God by prayer have e­licited the power of God, and stirred up the ten­der affections of God, to put forth that power to establish his people in such blessings. Heb. 11.33. If Faith in the promises can subdue Kingdomes, cannot the same Faith subdue the hearts of Kings and bring promises of as little difficulty to per­fection? But further, you shall see what way prayer hath made into the hearts of Kings, and [Page 58]that God hath wrought more graciously on their spirits upon their prayers, than by his judiciall signes and wonders. We read of that great trou­ble and affliction the spirit of Nehemiah lay under for the sad estate of Hierusalem, which the King his Master discovers in his countenance, and to know the cause of which he was very percunctory and inquisitive, as you may read Neh. 2. Nehe­miah might well acquaint him, but little hopes he had to prevayl, to gain a people out of capti­vity, or being delivered, to raise meanes to enable such beggerly and poore captives to repaire the Temple, Hierusalem, and build their own houses, a work too difficult through its greatnesse and their weaknesse: yet first Nehemiah seeks God by prayer, verse 4. So I prayed to the God of Heaven. Then he prevayles with the King, verse 5, 6. If it please the King, &c. The same course takes Ester and succeeds: the Iewes are in great danger and are all like to perish, shee knowes not what course to venture upon to save them, but that which was more dangerous; for to go into the Kings presence was death without the golden Scepter; and if happily she scaped that, yet it was an uncertain way, very improbable it was that a woman and a captive too, should upon a bare request undo what a great Court Favourite had done, and which being executed carried a great pretence of emolument and income to the Kings Treasury; yet mark the way shee takes, [Page 59] Chap. 4. v. 16. Go gather together all the Iewes that are in Shushan and fast you for me: I also & mine will &c. such as were most ready must joyne in this duty, they must not delay its performance till all (that were like to suffer) should know of it: but first they pray for her good speede: and when shee comes, she findes the heart of of the King as ready to receive her, and answer her in all her desires, as if her soul had beene transanimated to his body, or had beene long before prepared for her. See then the mighty power of prayer, that prevailes for the destruction of many and po­tent enemies, why not for their salvation? does not their salvation ly in the way of thy prayer as well as their ruine? or is it lesse glory to God, or would it be lesse comfort to his Church rather to see them saved then ruined? prayer hath wrought favour for the Church in their eyes, and it might worke favour for them also in the Lords eyes; and sure it is, that this is the best way to make them the Churches, for if they were the Lords they would be his peoples: and its farre sweeter to suck the milke out of the breasts of gracious Magistrates, then wicked Magistrates, though their favours should be all one: and if prayer be a means whereby Solomon obtains grace for him­selfe, its a means also whereby a people may ob­taine it for the Magistrate, wherein they might be made happy in a free and reall collation of these blessings on them.

3. And herein this gracious successe only answers the Lords own direction: he gives us this in command as a means to procure any mercy and in generall to encourage the necessitated to this, tells us of the power of it. Iam. 5.16. The effectu­all fervent prayer of the righteous avails much. But as to these in particular; the Lord tels his his people how precious his thoughts were to them in their captivity, that his minde stood to their grace and mercy. Ier. 29.11. I know the thoughts, &c. And the Lord tels them this for this end, to put them upon this divine exercise of prayer, that they might draw out his gracious intentions into acts, verse 12. then shall ye go and pray unto me, &c. verse 14. and I will be found of you, and turn away your captivity. And again when those thoughts of God shall be made mani­fest to his peoples happinesse, by enclining the hearts of their oppressours to them, even their Kings heart, God shewes of what temper and disposition his people shall be, makeing way for those mercies. Ier. 50.4. In those dayes and at that time saith the Lord shall the children of Israel come, they and the children of Iudah together going and weeping; they shall go and seeke the Lord their God. We know that the ground of engage­ment to promise mercy, and of the performance of those promises lyes in himselfe; the same cause that moved him to make them, excites him to a speedy and seasonable accomplishment of them: [Page 61]yet the Lord draws arguments from us, even the worke of his grace in us, and the working of that grace out of us up to himselfe, to accelerate the worke: in the forementioned promise of crown­ing his spouse with such an hopefull Magistracy he gives this reason of it Isa. 29.23. for they shall not be ashamed that waite for me: first they must waite for the glorious appearance of God in such blessings amongst his people: againe it must bee granted, that this attendance must be in his own way; for its not a dead hope, nor an activelesse faith, but such as stirrs up the soul to earnest de­sires and fervent longings assured on the faith­fulnesse and truth of God in such promises: such then shall not be ashamed, they shall not waite in vaine, their expectation shall not faile them: whereby they should repent themselves of that way they have walked in, nor the wicked take oc­casion to reproach them, saying, where is their God. We meet with another passage in Peter, who moveing the Christians to patience in trou­ble, to a true persuance of Peace, closes the ex­hortation with this argument. For the eyes of the Lord are upon the righteous and his eares are open unto their prayers &c 1 Pet. 3.12: as if the Apo­stle should inminde us of Gods special observa­tion of Christians deportment in such times of tryall; that it be such that their prayers may find acceptance with him, who stands ready to receive them: nay if we had no greater assurance of their [Page 62]certain availement, then in the text, it was suffi­cient encouragement to us, [...] gratus, so pro­ [...]a [...]us, dignus admitti, commendabilis. [...] this is a lovely and acceptable thing thus to pray for them that are in Au, hority; the face of a soul is comely in Gods eyes thus complectioned, and disposed; a prayer issuing from such an affecti­on comes with great approbation into his pre­sence: here is then a certainety of good speede ere we go, we desire in this a thing sutable to the minde of God, which already he hath agreed on in himselfe, and promised in his Word to grant us; either to give us the Magistrate, or to give us these blessings under his government: for sure such qualifications as these, of charity, content, patience, &c. which must be in a soul praying for an inimicitious Governour, puts great beauty on the soul, and power unto prayers; not to make it selfe meritorious, but haveing the character of his own prayers, and will upon them; Christ himself will own them, take them out of our hands and present them to his Father in the behalfe of his oppressed members: thus you may conceive the probability of this heavenly ordinance serving unto these ends.

CHAP. VII.

FEw there be that beleeve the wayes of God, or have had a clear experience hereof, but will grant this, and are resolved in the use of other [Page 63]meanes, and without the rational appearance of such meanes, conscionably to apply themselves to this practice. But here it will bee demanded, whether indifferently for any Power, Authority, or Government, under which we live, ought we to pray for them in reference to such ends: the ends are good, but whether thorow any Magi­stracy we ought so to seek for their administraci­on, is the question? and so by consequence whe­ther God may make this present Government serviceable hereunto, and wee pray for them in reference thereto?

To this I answer affirmatively, which I shall endeavour to prove,

• 1 From the practice of particular servants of God, and the Churches of God in all ages.
• 2 From some plain demonstrative arguments.
• 3 By resolving certain objections, that may with-hold many conscientious Christians from the practice hereof.

That it hath been the practice of the servants of God (and accordingly to them have the judge­ments of many or thodox Divines faln in) to pray for those Governors and Rules under which they lived. The testimonies of men eminent in the Faith, and in reforming Churches, are no infal­lible ground for my faith; but where I see they accord with certain Scripturall examples, they for the present are a guide to mee, and resolve those doubts about which I might seem so anxi­ous and desirous of decision.

We finde Abraham praying for Abimelech, and all his family, that were Hethens, which hee did by Gods speciall direction; and Abraham could do no lesse as a gratefull return of Abimelech his kindnesse to him, and a discharge of his duty to God: the case was thus; Abimelech in his igno­rant innocency took Sarah to be his Concubine, from Abraham, who would not own her to be his wife, and so might in the wrong of himselfe have lost her; who might as well have been secured from danger, as she was from defilement, had he trusted the Lord: But Abimelech knowing her to be his wife, makes restitution of that which he injuriously (though ignorantly) had taken; here is justice. Abraham prayes for him, and that the wombs of his family might bee opened to bring forth encrease, because Abimelech had not un­cleanly touched that womb from which should spring a blessing to all Nations. All this is done by Gods direction; Abimelech gives Abraham his wife, Abraham affords Abimelech his prayers, and procures that blessing for him without which his Kingdom (should hee have had no enemy) would soon have been wasted. And had not God commanded this, it had been no lesse just in Abi­melech to have restored her, and no lesse equall in Abraham to have prayed for him: First, as having protection under him in his pilgrimage; then kindnesse and justice from him though an Hethen: it is more for a Hethen to do so for a [Page 65]beleever, than for a beleever to pray so for him, under whose power and Government hee lives; especially for a beleeving Prophet. His grand-child does no lesse for Pharaoh an Idolater, Gen. 47.10. Iacob blessed Pharaoh not only for those civill favours that he and his sonnes had found in his eyes, but as a subjects duty, who was now come to live under his protection; where that he might live in a blessed condicion, it becomes him to pray for a blessed upon that Prince, or Gover­nor under whom and by whose meanes such bles­sings were to be received.

But some will say, that these holy Patriarchs necessities compelled them to seek for protection and provision from them, and therefore no lesse than all manner of civill subjection was due to them: their voluntary and entreated act threw them into these Princes armes; and humanity it selfe might draw down their prayers and good wishes upon these Princes heads.

True; but this may clearly bee answered: yet we will grant you so farre, that such as seek for Magistrates protection, and flie to them for safety, in reason & conscience are bound to obey and pray for them. Yet let us diligently search the Scriptures a little further, and we shall finde the Saints of God praying for such Princes and Magistrates to whom they were forced to yeeld subjection; insomuch that they were slaves ra­ther than subjects; neither did they receive such [Page 66]goodnesse from them, as might draw out their solemn prayers for them, only the command of God which is thus directed to the people in gene­rall, Ier. 29.7. Seek the peace, &c. Seek, that is, by prayer and practice. I know the time of their captivity was determined by the Lord, and it was to no purpose to strive, being against the Decree of God, which laid stronger hands upon them than the Tyrants: yet in the mean time they must seek & endevour after peace, which in that place should bee as fully enjoyed as if they had been at home, their wals built up, and no enemy in their Countrey: as they continued in peace, so without striving they went out in peace; who else might have bin lead out of Babylon as their forefathers were out of Egypt; only that was a reward of their obedient and patient suffering. Wee read likewise that holy Daniel was in this frame, when he was prepared for food for the hungry Lyons, being cast off from his Throne into the pit by the Decree of the King, as if the greedy grave would have been too mercifull, therefore hee must bee interred in the bellies of Beasts, that the Sepul­chre of this Prophet might not bee hereafter known: and notwithstanding this continued cru­elty acted against him, he prayes for the King, Dan. 4.19. and 6.21. O King, live for ever. This Darius was an usurper of the Persian and Iewish Monarchies, to whom but little obedience by right might appear due: how many arguments [Page 67]from his own Nation, from his present condici­on, and his cruell usurpation, might he have assu­med, to have entered him into an eternall curse: but it is impossible to finde praying Daniel out of a praying practice; hee prayes for perpetuity of years to be added to Darius his aged dayes, being 62 years old when he entred upon his forced Go­vernments: And probably if Darius had heard Daniels prayer out of his chamber window, some part thereof had been to the same purpose as this in the pit, which the Prophet as one of the chief­est presented to the God of Heaven; for such like directions were sent to Hierusalem, as wee read Baruch 1.11.12. And pray for the life of Nabu­chadnezzar, &c. which questionlesse was not in complement from Daniel sent to them, nor in policy peformed by the brethren at Hierusalem, they being so much in the eyes of their enemies, Rulers, and others mixt with them in and about that City, and so subject to any intelligence and accusation that might bee given in against the Iewes to the Babylonian King; but meerly from principles of piety and conscience, knowing they ow'd no lesse to their Governors, and so ought in reference to God to praise him for them, who many times stirred up their hearts to shew them favours, as to pray to him for them, that they might receive favours from them; who together blessed the instruments, and blessed God for them.

To these we read the care of Christ (a naturall Iew, and who might claim as much priviledge and exemption as any) in paying his Tribute to the usurper of the Iewish Kingdom, being then under the Roman; with what wisdom he answer­ed their objections made to entrap him, that hee might deny their Authority; but still he granted Tribute due to them for their maintenance, and payd it himselfe: what we pay to, wee may pray for, else wee do but act that really which wee dare not acknowledge in words, which is the least ac­knowledgment, the lesser subjection. The Apo­stles are frequent herein, instructing the Ministers under them to presse forwards this practice in their dayes, Titus 3.1. Put them in minde to be subject to Principalities, &c. and gives the rea­son of it, it being rather the genuine property of unbeleevers, unprincipled with grace and good­nesse, to be maliciously affected to Superiors, (as some say the sin of the Devill was before his fall) and thence to despise & resist them, as somtimes we were that now do beleeve, verse 3. For we our selves also were somtimes foolish, disobedient, de­ceived, serving divers lusts and pleasures, liveing in malice and envy, hatefull, and hating one ano­ther. 1 Pet. 2.12, 13, 14. Having your conversa­cion honest, &c. Rom. 13.1. Be subject unto the higher powers, &c. So Jude, not to despise Go­vernment: Where in all Churches they were ex­horted to due subjection, to innocent conversa­tion, [Page 69]to a reverend estimation of them, paying unto them our dues, the least payment being the Tribute of our prayers. Where the Apostles re­quire obedience from us to them, not as Hethens but as Magistrates though Hethens: and they that taught us that it is better to obey God than man; where their commands contradict one a­nother, taught us also to obey them for the Lords sake, where their commands oppose not.

To these wee adde the practices of the Church in her primitive purity. Dionysius that peace­maker & desirer of Unity in the Church of God, in his Apology for Christians under the pesecu­tion of Verus thus writes: Euseb. lib. 6. cap 37. Anno Christi 260. Euseb lib. 7. cap. 10. p. 122. Nos unum Deum omni­um sabricatorem — colimus & veneramur: huic etiam sine intermissione pro eorum regno ut firmum & stabile maneat, preces adhibemus: we serve & worship one God the maker of all things, to whom wee offer our prayers continually, that their Kingdom and Government might remayn firm & sure. Tercullian observes thus in his De­fence of the innocency of the Church in his days, Nos pro salute Imperatorum Deum invocamus, Tertul. Apol: cap. 30— precantes sumus s [...]mper pro omnibus Imperatori­bus, vitam illis prolixam, imperium securum, do­mum tutam, exercitus fortes, Senatum fidelem, po­pulum probum, orbem quietum, quaecunque hominis & Caesaris vora sunt: we call upon God for the health of our Emperors, wee pray continually for all our Emperors that they may have a long life, [Page 70]a secure dominion, safe house, strong armies, a faithfull Council, an honest people, and a quiet Nation; what Caesar or man can wish, wee wish for them. And hereinto fall the judgments of orthodox Expositors, and Writers, glorious Lights in their generation: to refer you but to a few; Peter Martyr. Com. loc. Paraeus in Rom. 13 Comment. & Aphorism. Marlor. in 1 Tim. 2. Ge­rard. Com. loc. de Magistr. politico, pag. 923, 924. Ames. cas. consc. lib. 5. cap. 25. p. 313. Debent pro ipsis singulariter orare, idque omni genere oratio­nis: wee ought principally and in particular to pray for them, (speaking of Magistrates) and that with all kinde of prayers: praying for mercies for them, interceding in their miseries, and giving thanks for their happinesse. Whatsoever these Caesars or Magistrates undertook according to the minde of God, they with all earnestnesse and truth of minde, blessed; what they enterprized contrary to his minde, they prayed not for; yet even then they prayed for the Magistrate himself, that the Lord would change his minde, divert his course, and not suffer him to ruine himselfe and his subjects. This wee will close with that of learned Zanchy, speaking of Magistrates, and therein of evill ones, Qui suum collum jugo filii Dei subjicere volunt: those that will not submit to the rules and commands of the Son of God, qui­bus majorem Dei cognitionem, meliorem (que) mentem precamur à Deo Patre & à Domino Iesu Christo: [Page 71]for them wee pray of God the Father and his Son Christ, a larger knowledge of God, and a sound­er minde.

Surely this great cloud of witnesses, these ma­ny clouds following one another do write, and are written for our instruction, and leads us into the way of this command, That we pray for all that are over us, even for all that are in Autho­rity; that that power and government might be so blessed of the Lord, that we might lead a quiet and peaceable life in all godliness and honesty. And if hitherto we have not known, nor walked in this way, let us take the advice of Christ to his Church, Cant. 1.8. Follow yee the footsteps of the flock.

CHAP. VIII.

THat we may proceed further to confirm your judgement herein, we desire you impartially to weigh what succeeds: We ought to pray for a blessing upon that Government under which we live, upon these grounds, and in reference to these ends.

1. From the true foundation of all Magistrati­call power, that is, the Power, Commission, and Ordinance of God, even as God himself under what form of government soever we live; or in what manner soever the Magistrate doth distri­bute, and exercise his power, the power is no less [Page 72]of God. The Poet by the light of nature could sing, [...], Kings, and so all Magi­strates are of God. So in generall doth the Spi­rit of the Lord speak in Paul indifferently, and indistinctly, [...], There is not a power unless it be of God, which cannot be more universal, exclusive of none; which is not to be understood alone abstractively of authoritie and government, for that is but one and the same throughout the world; but also of the severall forms of government, and administration of that power, that whosoever it is that doth govern in present, and in what manner soever, whether as the Emperor of Rome, or usurper of Judaea? whe­ther at Rome, as in an Empire, or at Athens, as in a Common wealth? their power is of God, of Gods ordination, constitution, and command: its not from Satan, nor meerly founded on the best reason and policie; but decreed and ordered from above. Therefore writes Grotius upon that place, Iohn 19.11. Thou couldest have no power a­gainst me, unless thou hadst it from above. After his Criticism upon Above, [...] quod & [...] Comments thus, Cum autem dicit datum e locis superis, nonillam communem significat permissio­nem, quae multa relinquit or dini naturali, sed ex gravissimis causis deliberatam rem in consilio di­vino, quae omnia impedimenta undi (que) moverat. But when he saith, It is given thee from above, it signi­fies not that general permission of God that leaves [Page 73]many things to the order of nature (Reason, and ordinary second causes) but a thing deliberated in the wisdom and councel of God upon most weighty grounds, which removes all hinderances that may stand betwixt the persons and the esta­blishment, and the execution of the power. Though that the abusive administration, as well as the un­just acquisition of power is not of Gods appro­bation, and delectation, but permission: yet the power and authority is divine onely from God, and hath a real presence of Divinity. 1. In re­spect of the Original, and Fountain of govern­ment, which onely is in God, as the maker of the world, and could onely ordain Adam, or any of his line to rule over, or govern his fellow crea­tures, as Stewards in the Family of God; which for the order and beautie of the Universe, had been an institution of God, if man had continued in his integrity, and for the safety of the Uni­verse, was still conferred on his posterity. And this illustrates that in Iude, verse 11. They run the way of Cain, not onely of uncharitableness against his brother, but of disobedience against his Father, of Rebellion against Adam the domi­nator of the earth. 2. In respect of his order, and Commission in his word, given to man to rule, under his hand. We have not there a Catalogue of Families and persons that should succeed in government; nor have we Prophets now a daies sent from God to nominate and annoint our Ru­lers, [Page 74]onely that man is to rule, and Common­wealths to have Magistrates from generation to generation. Therefore we must distinguish be­twixt what is humane, and what is divine in his Ordinance in a strict sense. For the Apostle, 1 Pet. 2.13. calls it an Ordinance of man [...], or humane Ordinance: Humane in respect of the persons that bears this Authority; either elected by the suffrage of the people, or acqui­ring it by the arm of flesh, or mixt, partly forced, partly by way of stipulation & Covenant passing betwixt the Magistrate and the people, mutually binding; and on the dissolution of any such Ob­ligations on either party, both remains free; and thus man may bee said to be the rise of govern­ment, though God be the head that feeds all the springs of it; yet the next spring, the Electors, appears the head to us, that immediately convey the streams of power to any. Or it is humane in respect of the person exercising, the persons on whom it is exercised, and the ends for which it is exercised: Yet the power into whose hands soe­ver it is committed, and by what means soever, and however that is executed (God having not bound all Nations to one form of government, whether Monarchichal, Aristocratical, or De­mocratical? nor for their judicial Lawes to one way of administration, provided, That no Law oppose or hinder the Lord, or any thing that is his, but rather advance, and confer establishment [Page 75]to his Lawes) it is of God, and is to be obeyed. [...], Epiph. l. 2. c. 3. Col. Gerard. &c. saith Epipha­nius. All worldly power is ordained of God, which receives the power is ordained of God, which receives the power of the Sword from no other but God. Weems 2. vol. 2. lib. pag. 71. In Decal. vide paraei Aph. sup. ad Rom. 13. That however the several waies of government be left to mans discretion, and so are added or diminished, or wholly altered ac­cording to that wisedom applying it self to seve­rall times and persons, yet still the power it self remains an ordinance of God.

And that this Authority might have the Divi­ner presence in it, God hath given to the Mini­sters thereof his own name, an high dignity to his civill Ambassadors. Psal. 82.1. I have, &c. Which Psalm as one observes, was written by A­saph, from the mouth of God himself, who calls you Gods, his Vice-God, Judges for him over his people; representing him, and in some respects, modo inferiori, have the same subjection (as if God should sit there in person, and humane shape to judge for us) if they give in charge nothing but what is their Masters minde. We ought to Honour God with our substance, who gives us all things liberally: and so we ought to serve the Magistrate with it by paying Tribute, who pre­serves us with our substance that God hath given us.

We pray unto God, we pray for these unto God; we ought not to blaspheme the name of the [Page 76]great God, so not to speak evill of the Rulers of his people, We worship God with our bodies that are his, so we offer civill homage with the same to the Magistrats: we serve God in our souls and spirits, so we ought not to let our thoughts or hearts rise up against the Magistrates. This we ought to give as a Free-will offering, and yet we pay it as a most due debt. What Christ said, give to Caesar, the Apostle as a good Expositor, bids us render [...] being the same word used in both. We give it then not by way of gratuitie, but duty: we pay it, we render it up from our selves, as being against right to detain it from them.

Now since that Magistrates are Gods Ordi­nances, and Magistrates are his representatives; let us endeavor the confirmation of his Ordi­nance; and honor both in mind and person, such as rightly judge for him: follow his decrees and constitutions by passing our votes and supplicati­ons for them. What Iohn said of a brother to a brother, He that loveth not whom he hath seen, be­ing the spirituall image of Christ, How shall he love him whom he hath not seen? Christ himself. So of the subject to the Magistrate, He that honors not him whom he hath seen, that bears the office, & presence of the Almighty, How shall he honour God himself, whom he hath not seen?

The second reason is drawn from those ends, for which such a supreme order is constituted o­verus.

First, We will begin with the Subordinate ends, such as most concerns us. God made us, and made us happy, and to be happy, he there­fore provided means to promote this happiness. But man by his fall made himself miserable; God therefore to prevent the preproperating our mi­sery, or lessen those evils, into which inevitably we have cast our selves, hath appointed means, as remedys hereof, even these means, viz. Magistrats. For see the ends for which they are constituted of God, and which they ought principally to at­tend. Rom. 13.3, 4. For Rulers, &c. Psal. 82.3. 4. Defend the poor, &c. and most eminently in this Text, Pray for them, that under them, you, &c. As we are the Lords people, so the Lord hath made us their people, and delivered us to them, and given to them Divine institutions, even such as are necessary to the well-being, nay, the being of humane Societies. If they abuse that power to set up their own priuate interests, contrary to those ends, this is neither from God, nor natural­ly arises from their power; but from the corrup­tion and basenesse of mens ambitious spirits, that makes use of their masters favour and talents for their own advantage, seeking their own, instead of the good of others.

A Magistrate of all men is the least his own, but given unto, and set a part for the people: he is the greatest Servant of all men, and the best, if upright in his place: Yet though he be the Ser­vant [Page 78]of others in labour, he is the Master of o­thers in honour.

God therefore hath appointed them to serve us with their blessings, or he hath ordained them the Pipes and Vessels through which the Fountain of good, conveys his good things to us: or this or­der of the preheminency is a civill Stewardship, in which men are to deal out the allowances of God to the rest of their fellow Servants, to pre­serve and augment those blessings. Since then the ends be so desirable, and the means so con­siderable, it becomes us to strengthen and make use of those means, to pray that the Ste­wards may be found faithfull in their Office, that these Pipes be not broken, or stopped; that so the stream of the Common wealth, Justice, and the stream of the Sanctuary, Godlinesse and Truth, may in a peacefull, still, quiet, and pro­per channell run down amongst us. Therefore, besides their Titles of Authority whereby they live over us, and by us, so they have their Titles of Duty, to shew they should live for us, and we by them. Fathers, and Mothers; Ioseph was a Father indeed, and by his prudentiall care provi­ded for his people. Deborah was a Mother in­deed, and carried her people out of the Waters, and mire of troubles: here we have the true Nur­cing Father and Nurcing Mother: and so should all others be that should feed the oppressed with Justice, causing him to sit under his own Vine, [Page 79]and to eat the fruit of his own labour, feeding the Poor by carefull, timely, and sufficient provisi­ons; feeding the Righteous by protecting and providing for their Pastors; defending the Ordi­nances, the bread of life in purity: sure then if we be obedient children, expecting or desiring these blessings from our Fathers, we ought to pray for a blessing upon our Fathers. They are called the The foundations of the earth, the guard and Saviour of a Nation, &c. To reckon up and apply all; would be tedious, and beyond my pur­pose: onely this, these names were not imposed upon them in vain, but they have their Energeti­call significancies, teaching them what they ought to do for us, and what we may expect from them: as also unto what we ought to seek of God to enable them; for if they produce not these blessings to us, there is some great cause in them, or us, they being so naturally, or Divinely annex­ed to the Office.

How heartily do we pray for, and watch over such things as we know by experience to be the proper causes of comfort to us, as over our Chil­dren, over the earth we mannage, &c. and if there be a failing, a deviating in them, that the channel that should afford us sweet, yeilds nothing but bitter water; and our best earth that should bring forth pure grain, bears nothing but thorns, we are much affected with it; we mourn, we pray, and beseech the Lord to divert the curse. Do so for [Page 80]the Magistrates of a land, especially for Magi­strates labouring and striving to bring forth fruits suitable to their place, and to yeild better fruit, and more wholesom to the people, then ever any laboured before: pray that the Lord would fur­nish them with wisdom and strength accordingly; either thou must desire mercies of God in the way of his means, else thou temptest God. And if thou hast received such benefits by the Governement under which thou livest: ungratefull man! that wilt not endeavour a recompence, viz. of Pray­ers and blessings. Debent illis submissam gratitu­dinem, qua benificia illa, quorum participes facti sunt, ex eorum potestate, studiunt pro viribus com­pensare, saith Ames. lib. 5. cap. 20. pag. 303. We owe to Magistrates an humble gratitude, Case Consc. wherein to our utmost power we ought in our duties & callings to study to compensate those benefits, whereof by their own power they have made us partakers; pray that the same good hand may rest upon them, to coutinue the same good to us.

And if as yet those blessings fall short of a mo­derate desire and expectation, pray that they may not. Nam hoc officium non possunt praestare prin­cipes nisi a Deo donari, &c. Zanch. t. 8. de mag. pag. 554. Though they are ordained of God for these ends, yet they cannot accomplish these ends for us, unlesse the Lord concur with them in the administration of their power, as he did in [Page 81]their ordination. Wee may conclude this with that observation of learned Mr Weemes, vol. 2. lib. 2. cap. 13. pag. 73, ad finem: The Iewes say, Esto orans pro salute Regni, nam si non esset. Authoritas publica, vir proximum suum deglutiret, ut pisces majores minores: pray for those that are in Au­thority, for if there were no Authority to restrain oppressors, then the wicked would devour the man that is more righteous than themselvs, even as the great fish devour the smaller. Mee thinks our own necessity should lead us unto this duty, when we see Magistrats contriveing their Coun­cels to our wants, wee having so many evill per­sons abounding amongst us. Aquin. 12. qu. 95. art. 1. ex Isod. Factae sunt Leges ut earum metu humana coerceretur audacia, tutaque sit inter im­probos innocentia: If the Laws were for no more than these ends, that the impudence of impious persons might bee corrected, and the innocent might lie down in safety, they were sufficient to induce us to this duty: and so farre as wee doe enjoy these, let us be thankfull for them, for with­out them we should not know what was our own. They therefore (saith Paraeus Aphoris. 3. praedict.) seem to bee more necessary than our daily bread, the aire we breathe in, the Sun we walk by, &c. for even these wee could not comfortably enjoy without them.

2 The prime and highest End is the glory of God. Ames. cas. cons. lib. 5. cap. 25. pag. 313. De­betur [Page 82]autem hoc officium, non tantùm quia subdi­torum bonum in ipsorum bono, &c. wee owe not only this duty to Magistrates, because our good is included in their good, but because a singular price of glory and honor comes to God out of the right administration of their power: When a Magistrate is converted, there is not only re­joyceing for him as a common sinner, and single, being saved himselfe, but as one that adds glory to the Church, strengthens and comforts many that do beleeve, and may bring in many more to the acknowledgment of the same truth. If the Lord had not cut off that cursed Iulian, into what dangerous mischiefes had hee hurled the Church of God? One Emperor only puls down the pla­ces of publique Meetings, that so solemnly, dili­gently, and preparedly they should not instruct one another: another takes away their publique Schools, that so their children might not receive humane Learning, and the principles of Religi­on: another takes away the means, the outward support of all their helps to Religion and Learn­ing, knowing that with it all will in time perish.

saith the Poet.

Such was their subtile actings with the Church of God, in the primitive times, to draw a dark­nesse over the truth to destroy their souls; and if that will not prevayl, then they destroy their per­sons; and what evill such a cruell Lion as Nero [Page 83]may do in a little flock of Christ in a short time, any may cast up. But when that unparaleld Con­stantine arises, what a splendent glory breaks forth over all the Churches of God! what plea­sant beauty setles on the countenances of the god­ly! what prayses are sung to God for him! how much is the name of Christ advanced by him! Christus in Consistorio, Christ now sits in the Con­sistory; Christ pronounceeh judgment on the Throne: Christ ruling, Christ preaching. And in his time not the most infernall mouth durst o­pen against the name of Christ. Art thou a Chrstian, and wilt not pray for this glory, which in all places and ages is usually ecclipsed or en­larged by the Magistrate? Thy prayers may con­ferre to the reducing of an erring Magistrate, as well as an erring brother: and if this bee of con­sequence, much more is that: the Apostle makes it possible, that wee might put it into act, Iam. 5. ult. Let him know that hee which converteth (any) sinner from, &c. but let him know, that he that converts a Magistrate by prayer or any other way does much more.

And suppose thou hast not been idle and un­acquainted in these meanes; thou hast prayed from time to time, and thy prayers return not with these full and pleasant fruits; thy prayers go out laden with the best and choicest of thy de­sires, but they return empty: yet the continu­ance in this duty may abate the dishonor of God. [Page 84]If upon this thy Magistrate become not so good as thou desirest, yet he may not be so bad as thou fearest: this may stop blasphemous mouthes, check the malignant and impetuous slanderer; nay, hereafter when thou art dead, the memorial of thy conversation may work upon and bee as Balm unto thy Hearse, and be a friend to the sur­viving Christians. Marler. in 1. Tim. 2. v. 3. Ce­dit in gloriam Religionis Christianae, imò Domini Dei nostri, si pacificè, mansuetè, ac sedulò Domi­nis obsequamur, subjecti omnibus in timore Dei, &c. this will redownd to the glory of our Chri­stian Profession, and of our God, if meekly and peaceably we endevour to obey our Rulers, for being subject to them, we shew by our works that the Lawes of our good God are written in our hearts, and what those Lawes are, when from us they shall glorify God, that if it please him to vi­sit them with his gracious mercy, enduing them with religious and pious hearts, they shall serve and worship this God with us; however in the mean while Orationibus nostris commendati, let them bee presented unto God in our prayers for this end: or if it please the Lord to visit them in anger and with his rod, this may sadly reflect up­on their spirits, as one cause of their punishment; I have hated them that have loved me, cursed them that blessed me, oppressed them that prayed for me, laughed and mocked at them that mourned and fasted for me: I have required them evill for good, [Page 85]I have despised their good, and therefore it is just that this evil should come upon me: an heart thus truely smitten will presently send forth cryes: Ob, let them pray for me still. Oh, that I might live to pray with them, to return those blessings I have taken from them, and to pay that to them in part which I owe for their prayers; my bloud is too lit­tle to shed for them to protect them, that shed such tears for my heavenly protection. And if with these wishes and thoughts they should breath out their lives, it would be honour to God, and should be sufficient comfort to thee, though they should not live to remunerate thee. 1 Pet. 2.12. Having your conversation honest (and thus pious likewise) among, & verse 15. for so it is the wil, &c. that with well doing you may put to silence the ignorance of foolishnesse: and if yet herein thou obtainest not thy desire, but they live and dye as wicked and ungodly Magistrates as ever they were, yet here is thy comfort, thou glorifiest God in performing his own Ordinace; and that in hope thou continuest waiting therein up­on his bare word, without the least income of mercie sutable to thy endeavour.

Lastly, thou oughtest to pray for them, They may desire it of thee: and doubtlesse if the Magi­strate be a good man, or ever had the least ac­quaintance with God in this his way, he will not so much that thou mightest acknowledge his Au­thority, as that he might through faith and fel­lowship [Page 86]in the same duty, be made partakers of so effectual an Ordinance, desire thy supplicati­ons and intercession for him. Hezechiah sends to Esaiah, and in him to all the rest, Is. 37.4. Lift up thy prayer, &c. So did Esiher to all her brethren. We see the Elders of Judah coming to the Pro­phet with false and hypocritical Spirits to desire his prayer and direction, Ier. 42.2, 3. We beseech thee let our, &c. yet they had a free and gracious answer, verse 10. If you still, &c. as if there had been much good intended to them, if they had really intended obedience.

That wicked and rebellious people that had injured Samuel, yet knowing the efficacie of prayer, comes to him, 1 Sam. 12.19. And all the people said to Samuel, &c. This was Samuels gra­cious and milde answer, to that ungracious, and discontented multitude, verse 23. As for me God forbid, &c. We ffnde that Heathen Kings have been so far convinced of the virtue of this means, that they have desired it earnestly, Ezra 6.10. That they may offer, &c. And to this he enga­ges them by speciall favours, verse 8, 9. Not on­ly to defray the charges of the Sacrifice, but the ex­pences of the place of worship it self. Many of their Princes, the Eunuch, &c. have come up to Ieru­salem for this end, to joyn in worship with them. We have many examples hereof upon Record, and in our own eyes to this day; I shall give you but one in the Primitive Church. Maximinus [Page 87]that cruell and impious persecutor, on his bed of sicknesse had certain reluctations of Spirit for his evill practises, and got up his heart to desire the prayers of Christians, even of that remnant yet preserve from the fire, and other torments: and that he might obtain the Christians hearty pray­ers for him, did bestow upon them many liber­ties, gifts, &c. — Euseb. lib. 8. cap. 29. p. 169. Unde Christani hac indulgentiâ à nobis con­cessâ devincti debent deo suo obnixe supplicare, pro nostrâ, pro Reipublicae, pro suâ ipsorum salute, ut quovis modo cum publieus rerum status integer & incolumis retineatur, tum ipsi in familiis suis abs (que) ourâ & solicitudine vitam degant. Having by his decree restored to them their places of Wor­ship, Means, Liberty of profession, &c. Hence, saith he, The Christians being bound by this in­dulgence granted by us, ought earnestly to pray unto their God for our health, the health of the Common wealth, and their own, that so the com­mon condition of affairs being well and safe, they might spend their lives in their families without care and molestation. What an unworthy thing would it be in us, to deny to answer this their de­sire? Where would be that Christian compassi­on, and charity sutable to our profession? we condemn them for not protecting us, and we de­ny to afford them our prayers to enable them to it. We judge the Magistrate for his wants, when our wants are the greater; I say, they are the [Page 88]greater, because they are the easierly supplied; it is worse that they should want our prayers (espe­cially praying for them) then that we should want their countenance, assistance, maintenance. Hypocrites, Heathens have had and merited their answer of desires herein, who tended to no­thing but their personall security, and perticular happinesse: much more should such Magistrates, who from pious, sincere, and humble spirts, de­sire good mens prayers alone, even for this end, That they might receive Divine influences of wisdom, courage, integritie, &c and outward blessings, whereby they might cause their autho­rity and power, truely to serve the Church of God.

Thus you see how probable the effect is, how reasonable the performance is.

CHAP. VII.

IT comes now in order to discusse the last parti­cular promised, viz. The resolution of some Objections that have sometimes sate upon my judgement and conscience; and the same may a­bide still upon the mindes of many sincere, and tender hearts, that desire truely and exactly to walk according to Gospel Rule, and to the honor of their holy profession; which with all the can­dor and freedom of spirit I can, I shall labour ac­cording to truth to remove; that so with the [Page 89]more chearfulnesse, and lesse hesitancie, we may set our selves to the conscionable practise of this Duty.

Object. But some will say, Ought we to pray for, and to be subject to Hereticall Magistrates, and such as make use of their power to protect Hereticks?

Sol. To this I answer,

1. That if this be made in reference to this pre­sent Government, and to them that are in emi­nent Authority over us, it may upon probable grounds be denied that they are such Hereticks; for this by experience I can affirm of some that have great influence upon the affairs of this Com­mon wealth as they are now acted, and carried on amongst us.

1. That they are sound in judgement in the Fundamental points of religion; zealous affe­ctors of the Ordinances of God in purity, con­stant practisers of such Duties, as carries in them the power of Godlinesse, and men of great and heavenly experiences.

2. That they are sadly and deeply affected with the spreading Errors and Heresies of these times, through which there are such nu­merous divisions dayly begotten in that one onely Church of God, and do truely resent the departure of good men from the Truth, not onely as the common, Sins, but the heavy Judgements of these times, from which I am [Page 90]perswaded they wil labor according to truth to recover this nation.

3. They are tender over the Orthodox, and thereof especially the Ministers of the Gospel; readie to supplie their indigencies, to pardon their infirmities committed against themselves, desirous of nothing more then union with them; exceedinglie troubled to be made in­struments of their affliction, and the others restauration. To this their own actions may te­stifie in many, and they still will testifie in the due honor and preservation of learning, and of learned men, as a means to discover the subtil­ties of Satan (covered by men of the ablest parts) and to strengthen the truth, to which we owe our noblest excellencies, and of which at all times, even in the Apostles times (when there was an immediate effusion of the spirit) the Lord made use of, as serving truly to these ends. Yet I believe that there be many violen­cies offered against them in their estates and names, of which they in Authoritie are wholly ignorant; and I believe their actions hereafter will yet give a clearer evidedence unto this. Hereby it may easily be deserned what kinde of Hereticks they be.

2. By way of concession, admit the present ma­gistrates should be Hereticks, even under their government thou oughtest to live in peace, and perfectly to obey them in all their Ordinances [Page 91]that are according to the minde of God; and if otherwise he command thee, resist not, though thou obeyest not: but in thy place reprove them, so that thy reproofs, through soundness of wise­dome tend to reformation, and not to shame and disturbance.

1. For we finde not any Magistrate (admit­ting he hath the gifts of Government) excep­ted from Rule, nor we exempted from due O­bedience, and honour to any Magistrate under any such qualification. But the rule runs in ge­neral, to be subject to the higher powers, to all that are in Authoritie, to every Ordinance of man for the Lords sake.

2. We finde not any example in the Ortho­dox, and reformed Churches of God, that by any regular and approved course, by any una­nimous and free consent, have laid aside, depo­sed, resisted, or sleighted any Magistrate, for that Religion he hath professed in the New, or Old Testament: though we know otherwise, Religion is the common and general plea for Rebellion; and so for excusing all allegiances, as we have too many president: of this kinde. We finde not any King in Judah Deposed for Idolatrie, nor the Prophets and Priests resist­ing their Authoritie for it, though faithfully, and sharply reprehending them. Nor finde we any of the Churches of the new Testament re­sisting or denying obedience to a Magistrate [Page 92]because Heretical, Idolatrous, or back-sliding from the truth.

Object. Good reason, for they had not Strength.

Sol. First, None can deny but the Jewes had sufficient strength; they who could irresist­ably revolt from Rehoboam the oppressor, could as easilie have rejected his Father, secure in the arms of his Concubines, and an Idolater.

Secondly, It is probable that the Primitive Christians had power within them to have effe­cted such a design, if they would. For if we should reckon those many thousands that suffered (be­sides those that escaped) under one Persecutor, we should think if they had been embodied (in so just a cause as truth alone) they might have puzled all their Tyrants power. And if we fur­ther consider how many Christians were in great favour, Courtiers, and attendants to those great Princes; many in Offices of great trust, Com­manders in the field, Governors of Forts, Towns, and Castles, it would be no great marvel (if this opinion was Evangelical) to hear of embroil­ments, and insurrections.

To give you but an instance or two, besides what is largelie spoken to this by Tertullian in his Apologie. In initio imperii Valeriani— to­ta domus ejus piis hominibus complebatur, Euseb. l. 7. c. 9. p. 126. erat que planè Dei Ecclesia. When Valerian began his Reign, his house was so stuft with Godly men, that it [Page 93]appeared truely, rather to be a Church of God, then the Court of an earthly Prince. Who when their Emperor Apostatized into those great impieties of Tyrannie, and Persecution, probably had both power and opportunitie to have finally cut off that wicked Magistrate, as Ehud did Eglon, Iudg. 3. if they durst have resisted that power. We meet with going along in the same Historie, another Cor­nelius, Marinus a Roman Centurion, who being questioned for the faith he professed, questioned not their Authoritie, neither made use of that power and interest he had in the Souldierie (who might be Christians for the most part (as that Legio fulminatrix was) or at least affected to Christianitie) for his defence and protection, or for the suppression of that Tyrants wickednesse: but after he had discoursed with Theotecnus, Euseb. c. 14. pag. 130. an holy Bishop, who presented him with a Bible and a Sword, & praecepit exillis duobus, quod magis esset ex animi sententia deligeret: And required him that whether of them two he had rather have, he would chuse, who without delay threw away his sword, and with chearfulnesse submitted his neck to the Axe.

Many instances of the like nature might be produced out of those ancient Historiographers, and that modern, but faithfull & learned French­man, Thuanus: onelie thus far we have the effigi­es of other Christians in these, that though they could, yet they would not resist that power they [Page 94]either had protection from, or protected by their service; no, not so much as to capitulate with them.

Thirdlie, We answer, that if this should be granted, That we might lawfullie resist, or with­draw our necks from the yoake of obedience to a Magistrate, because erronious in his judgement, or Hereticall, it would open a gapp to a perpetu­all rebellion, and draw a sword that should never be sheathed up: for there should never be any in Authoritie, but he would be an Heretick to some partie (everie one esteeming himself in the truth) though truelie Orthodox in himself: and then that Heretick might also judge it lawfull for him to resist that Magistrate, or unlawfull to obey him: and a third partie judge so of this, and so by sword and violence one will be alwaies croud­ing another out of the seat of Authoritie: How pernicious this would be to religion and com­mon safetie, let any judge.

Fourthlie, We answer, That Heresie in a Magistrate is no sufficient plea for a Subject to resist his Authoritie, because Heresie is a corrup­tion of the person, not of the authoritie: he errs as a man, not as clothed with Authoritie: he ers as imperfect in judgement, knowing but in part, not as a Magistrate; for an erronious Christian may be a just and faithfull Magistrate: and if he tolerate wicked persons, and evil workers, it is contrarie to that end of his power to which by [Page 95]God he was delegated, viz: for the punishment of them that are evill: and if he desinge his Sword against holiness & truth, he hath the more need of our praiers, and it behoves us the more carnestlie to implore the God of Heaven rightly to informe his judgment, & to direct his heart by his truth, to teach his fingers to fight, and his arm to sway the sword of justice for the Lord aganst all impie­tie.

LASTLY, if this should be granted another absurditie must thence necessarilie follow: where must live the passive Christian? where should we finde a Martyr? If we have libertie to resist an Heretical Magistrate, then how shall we leave all, yeild up our lives and goods for the testimonie of Christ and his Gospell? A Christian should go like a Lamb to the slaughter, but if he resist and prevail not, he will go like a wilde Bull taken in the net, and be led to his suffering like a Bear to the stake, truely like a Malefactor. All those ex­hortations of the Apostle, to a patient running of the race, to long suffering, &c. may be expunged as Apochryphal: that cloud of witnesses may then vanish away, as unneedfull to guide us. All the Saints of God in the primitive daies, when the Church was in her glorie, as well as in her dark­ness, understood not their Christian priviledges, if this be true. And the Gospell of Christ is yet imperfect, which amongst the publications of all its glad tidings, left unrecorded this immunitie [Page 96]purchased by his precious bloud. And to what end should we have so rich a treasure of sacred pro­mises, of a Crown of glory, Dominion, Rest, and Immortality; of a Resurrection to Christ, that shall judge the cause of his Saints, and of pleasures at the right hand of God for ever, made to the perse­cuted, afflicted, patient, well-bearing Christian? Why should we carve for our selves here on earth by resistance, and victorie, if we mean to en­joy our possessions, and our losses returned a thousand fold over in heaven for enduring? In a word, if we had such a Gospel libertie (or rather an Heathenish, or Brutish licenciousness) to re­sist under this notion, all the Doctrine and Ex­amples of Christ, and his Apostles, would be to none effect.

Object. But it will be further enquired, what if the Magistrate be Tyrannicall, oppressive, and unjust, ought we then to obey him, and pray for him?

Sol. To this we answer.

First, If still this reflect on this present Govern­ment, we shall answer by Negation. Tyranny we know consists in the irregular, illegal, arbitrarie, irrationall, immoderate, and by-ended exercise of power; the end being to satisfie some private lust of his or their own (that be in Authoritie) as pride, covetize, luxurie, revenge, &c. and not the common good. Now both in the way of administration, and in the portended ends of it, [Page 97] (rebus extantibus) this supposed Tyranny to my apprehension breaks not out, which appears up­on these reasons, which I submit to the ingenuous readers judgement.

1 Because these (I speak of them that sit at the Stern, those underdeck may assume more liberty to themselves unknown to the chiefe-ruling Ma­gistrate) rule and govern by Law. Tyrants love not inclosures, to live and act in their Offices by prescript, but to walk in Forrest paths themselves, yet to have all things else submitted to their judgement, regulated by their will; their seales and countenances must determine cases, dispose of lives and estates; so that the subject must have no other Oracle then such a Magistrates mouth, and the very Law lies locked up in his breast; and if he stoope so farre as to ordain Lawes, they are to be no boundary to a Tyrant, but an hedg to his people, in which there must be left such gapps and passages that he may act beyond, beside them; or else tread them downe at pleasure by vertue of a supereminent prerogative overtopping all Law and Reason.

Now this is apparent to any impartiall appre­hension, That such as chiefly rule in this present Government, live not, act not, govern not thus: they have embarqued themselves in the common Bottom with the subject, yeeld up themselves and all theirs to the triall of the same Law by which the meanest subject is tried: and if it be tyranny [Page 98]in this present exigence of time, to tax & onerate the subject with new Impositions, I say, if this be oppression, they are then Tyrants and oppressors of themselves, and their own friends and tenants, being no wayes free themselves from them or any other burdens: and how irrational this is to any wise man, that men should advisedly oppresse themselves, all may judge. The conclusion is, they act by Law, live under that Law in equall capacity with the meanest, which is no tyranni­cal Administracion.

And to this we may add, that if any Law swel above the Liberty of the Subject, or their privi­ledges, they are ready to entertain any informa­cion or motion to correct, or repeal (where a correction will not suffice) that Law: and so like­wise to enlarge any Law that may make for the happinesse and freedom of the subject in general: this many can assure of them in power, and all may know, that this hath no shew of Tyranny.

2 We must know, that a Parliament being the Supream Authority of this Nation, (according to Mr. Pryn, &c.) and including alone the Legisla­tive power, into whose hands by free and unani­mous suffrage upon serious deliberation the peo­ple have committed their Liberties, Lives, and Estates; I say, they acting in Parliament upon the interest of the people, and in reference to the common welfare, according to their judgement, (to which all our National affaires are cōmitted) [Page 99]cannot be said in reason or conscience, to rule tyrannically over the people.

3 As to their ENDS, I am not able to reatch them; but must leaue that to him for to judge, whose nature and prerogatiue it is to search the hearts and try the reines, to weigh mens actions, & to judg according to mens thoughts: if their ends be evill, & corrupt, GOD in time will finde them out, blast their enterprises & ouerthrow them in the makeing up their Ends: When they have punished others, God will take them into his own hands, or create an unexpected scourge to punish them also. But in the mean while, this I can affirm of some chief Rulers, that they minde the publique affaires more then their own, and ac­count it their being, to be spent for the Common Good. That they desire not revenge, thirst not af­ter bloud, but could let tears fall upon the wounds of their enemies: through patience and many speciall favours acted towards the Godly, (as yet dissenting from them) they would therby make them their Debtors, and if it were pos­sible bring them into one Fellowship. That they hate Bribes; and in time it will be manifest, that they will effectuallie promote and settle Religion in its puritie and unitie, according to the word of God, and religious policie according with the word of God: and advance it likewise by all o­ther externall means that may properly conduce to it. And that through their means, the multi­tude [Page 100]of Errors shall receive a total rout, and Truth ride in triumph. Of this we may assure our selves, if we may credit their personal practi­ses, their affectionate, (and I hope sincere) ap­peals to God both in private, and publick; their solemn promises, and resolutions; their appeales to man upon their appeals to God, where in cha­ritie I am bound to receive such thoughts of them that such are carried off from Tyrannical ends, & intentions.

Secondly, But admit the worst, subscribe to the clamour, That they act Tyrannically, endeavor to set up their own iuterests, ends, and factions, yet that does not disoblige us from this our subjects dutie.

1. If Heresie and Idolatrie are not sufficient grounds to dis-authorize, and dis-office a Magi­strate, then Tyrannie and oppression me thinks should not, De jure, Disoblige a people from their Dutie.

2. Tyrannie is an evill of a person in pow­er, making use of that present power to bring forth and establish the evil thoughts, and base af­fections of his spirit: which power, if rightly ad­ministred, would overthrow Tyrannie and op­pression; so that durante officio, we owe obedi­ence to him, viz. his power, though he act con­trarie to the ends of it.

3. We must examine, whether that Ty­rannie be not in the extravigant uses of a limited [Page 101]power, bounded in by Oaths, Laws, Covenants, and solemn Stipulatory acts, contracted be­twixt the Magistrate and the Subjects, or no. If it be an abuse of such a power, which he only hath received in trust, and so liable to account for the mannagement of it, he may be resisted by way of defence to prevent the utmost execution of his unguided will, least he should destroy himself, and them from whom, and for whom he hath re­ceived his power, (so that they that act herein, that examine and judge herein, be men in just au­thoritie) and if he prove incorrigible, and irredu­cible to act according to his Legal and intrusted power, he may be lyable to sentence, and stripped of his power.

The conditions on which the Subject sets up a power and Authoritie over himself ought to be performed, though to his slaverie and ruin, as in the case of Saul: but if the Subject doth faith­fully perform his duty, and the Magistrate fail, (and that wilfully) in the performance of his conditionated dutie, then the next subordinate Magistrates are bound by the Law of God and nature, to defend those subjects from oppression, and to require an account of the trust of the supe­riour Magistrates. If the superiour Magistrate sin alone against God in the execution of his Of­fice, to God alone he is accountable: but if he be a Magistrate entering upon his Government in trust, and upon conditions, he stands responsi­ble [Page 102]to them, to whom these conditions are made, or to them whom they appoint to require, exa­mine, and determine according to the trust repo­sed in him, which must be by men noble and wor­thy, invested with a true and rightfull power.

4. A great cause of your rash condemnations, and exclamations against this power as Tyranni­cal, is from those unusual and extraordinarie im­positions of Taxes. But know, that as a good Magistrate will not impose unnecessary burthens, so the good subject will take heed of wronging his superior, by calling that unjust and Tyranni­call, unto which the common necessity compels him. That which tends to the preservation of the whole, is not Tyrannical, though sometimes Irregular: and that supream Authoritie cannot act illegally, that hath power to alter, abolish and constitute Laws.

When the Magistrate sees the whole in great danger (nay, when a subordinate Magistrat per­ceives a part in a desperate estate on a suddain) it is then lawfull for him to proceed in the execu­tion of his place against Law, & to use any means to that end, and not to stay for the ordering of those means by Law, till all be ruined: so it is lawfull to infringe some of the Subjects Liber­ties, to repair and maintain the rest of his Liber­ties.

I know such actions work much against the spirits of the wealthy and covetous Subject, who [Page 103]mindes his own profit more then the publicks, & looks no further after the business of others, then he can work into his own: and therefore calls upon the Superiors for Justice, Justice, Protecti­on, Peace: and the least Prevarication (though it belongs not to him to censure) will speedily o­pen his mouth to cry out, Oppression! and Ty­rannie! But take heed; while the Magistrate is Minister Dei pro tuo bono, repine not at him seek­ing thy good; condemn him not for such actions as Tyrannicall; such acts living no longer then thy absolute necessity informs them.

5. Admit that such actions have a relish of Ty­rannie, yet then (a wiseman hath given advice) That a dull humor in the Subject, is better then a sharp, and Patience better than a Sword. To fo­ster murmurings in the breast (which are but preparations for Rebellion, and a Civill Warre) is very dangerous: and our late experiences may teach and lead us to a patient suffering, rather then an impatient repining, which frequently pre­cedes hazardous undertakings.

6 And if the continuance of troubles be so great (whether thorow the necessity of the publique or no) that they become very difficult to bee born, yet let us bear them as the servants of God did under those unreasonable and cruel Tyrants, Ne­ro, Caligula, &c. and betake our selves to a so­lemn search, and serious repentance for sinne, the true cause of all those griefes in all relations, and [Page 104]persons, that so suffer; and if we be sincere there­in, where in persons or estates we shall sinde plain and sufficient cause prevencing those troubles: which in the best sence must be afflictions inflicted to prevent worse, as we let blood to prevent bloody-fluxes, Feavers, and such more dangerous deseases: as that faithfull Hystoriographer re­lates, before that long and grievous perfecution of Dioclesian, the failings of the Church were great. Anno Christi. 306. Cum nos prae nimia quadam licentiâ in mol­litiem delicatam, & dissolutam segnitiem prolap si, cum alij alijs invidere, maledictis insectari, & prope nos ipsi inter nos petulantibus linguis tanquam mu­tuis armis impugnare, &c. — Praesides ecclesia­rum, alter alterius vires infringere &c. — cum (que) ficta & adumbrata pietatis species, &c. Then fell the Church into the sad time of travell under that cruell persecutor, and hee by desolation put an end to the Churches divisions. Our actions in Church affaires renders the English of it; he that reads us, will interpret that. While then we groan under our calamities, let us presse out some groans for sin, let our complaints against Supe­riors be turned against our selvs, let us water our chamber with teares for the divisions of the Church, and for the Magistrates also, that should resarcire Ecclesiam dilaceratam, stand in the gap and make up our breaches. To this penitence ad patience, bear it because so justy deserved, since wee have stretched forth the hand to fetch in and [Page 105]hasten these troubles upon our selves, which car­ry upon them the legible characters of our sins, Lam. 3.39. Wherfore doth a living man complayn, a man for the punishment of his sins? why com­playn? will that satisfy a provoked God? or wil it affect the Magistrates? Calumniando pejores fi­unt Principes: to wrong the Magistrates by our calumnies, is to make the to wrong us, to justi­fy our calumnies. Can vexatious and unquiet complaints affect God? who delights to see us meek, and our souls possest and kept with pati­ence, and to heare compassionate praiers poured forth for our oppressors instead of discontented repinings.

7. Lastly, Thou lookest upon such Tyrants and oppressors as thy very enemies; thou art a pri­vate person, & hast no remedy left but to Petition for them to thy God, and for thy self to them; and this is thy holy duty. For they commit many e­vils in ignorance, oppressing, and persecuting o­thers, yet may be vessels reserved for mercy, as Paul. Our Saviour tels us, That there will be many such blinde Zelots in power; Seperabunt vos censure, & authoritatis vi, Iob. 16.2. That shall, &c. And this did not they, but with colour of piety and authority, Christ prayed for such, both Magistrate and People, that proceeded so high as to put him to death, Luk. 23.24. Father forgive &c. It may be thou thinkest it a lesse matter to pray for their pardon and conversion, [Page 106]peace and outward happinesse: but sure the mer­cy is greater, and the grounds are as warrantable for this, as that. How much is this disposition called for in us by the Lord, to overcome their evil with our good: Cruelty is over come by Patience, and Tyranny by a quiet subjection; Curses, by Blessings, injuries, by well-doings. Iustin. in Col­loq. cum Tryph. Col. Grot. Thus writes of Chri­stians, [...] We pray that they all repenting may find mercy from that God of all men, a pitiful and much merciful Father. Should we look upon any man, and above all men, upon Magistrates to be our enemies, even above all men we ought to pray for them. Christ directs us unto this, as to a practise exceeding nature, and a discoverer of the excellencie of his Gospel-Do­ctrine, wherein he appears far more glorious then any other Teachers. Mat. 5.44, 45. But I say un­to you, love your enemies, blesse them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. That yee may be the children of your Father which is in Heauen, for he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust. Where we finde an argument drawn from our likenesse to God himselfe, into which this practise would work us: For he indif­ferently rains blessings on the unjust as well as on the just: if thou wilt not let thy desires concurre [Page 107]with his providence, if thou wilt not pray for blessings on the unjust, God will bestow them without thy prayers; yet though God do it with­out thee, and would if thou shouldst be silent, he he hath appointed thee to pray, as a means to draw out those blessings.

We shall then close up this with that of S. Hie­rom, in Jer. 19. Seek yee the peace of this City, Ut simus non nostri tantum salute contenti, sed inimico­rum quo (que) quaeramus salutem, So I say, seek the peace of this Common wealth, and silence those reasonings that may stirre you up to the deeds of the flesh, that you may not onely be satisfied with your own, without others happinesse, but that you might become instrumentall to save others with your selves, even your enemies.

CHAP. X.

YEt there remains the two most difficult obje­ctions, that lie so much in the eyes of many pious men, that they cannot see their own du­tie, and the things that belong to their owne peace.

Some object against the Lawfulnesse of this present Authoritie, and therefore owe to them no obedience, because they saw that they assumed by violence their authoritie to themselves, and so are no lesse then usurpers, whom we ought not to obey, nor pray for.

As the other objection reflected upon the ad­ministration of Government obtained, so this que­stions the reception, and ground of the Government it selfe, since it appears to many conscientious Christians to be violently taken, and that by the hands of private persons, and therefore neither to be obeyed, nor prayed for; For the resolution of which,

First, We shall lay down these following pro­positions to unty the knot it self, by declaring the nature of our former Government, and of usurpa­tion it self.

1. To introduce the rest, I shall propose this Observation to any man that is but ordinarily [Page 109]read in our English Chronicles. That the former power by which our Kings reigned, and under which our fore-fathers lived, was many times ob­tained by usurpation (the true natural Heirs ei­ther banished, imprisoned, or murthered by them) yet to them they yielded subjection, and swore allegiance; and by honour, and other se­cular preferments, having engaged certain flatte­ring and ambitious subjects to them (for, for this end they claim the Origin of Nobility, and pro­priety in all mens estates to bestow them on such Favorites) who co-engaged multitudes of sim­ple subjects (admirers of Persons and Titles, Dependants on their Families and Estates (inju­riously taken from others, and given to them or absolute slaves to their redundant power) to maintain with their Lives and Estates such usurpers.

And hence it was that several families claiming the right of Succession, at one time have hurried the whole Common wealth into Civil broiles, and the blinde Subject not minding his own safe­ty, hath served these particular interests, and been industrious to enslave himselfe to their pri­vate lusts.

And the like we read in all Histories of For­reign Nations, both Christian and Heathenish, That the beguiled Subjects through them, have be [...]n lead into such practises to the prodigall ex­pence of Bloud and Fortunes, not carcing for [Page 110]themselves for whom Princes were made, but onely calculating on all passages their Princes will, as if for them they were onely made. And hence it hath been that all Nations have had so many Phocases, who by blood have ascended the Royall Throne (affected with outward pomp and revenge) whom our Fore-Fathers, as well as Forreiners, most promptly have saluted as their Dread Sovereign, without question of right or title. Indeed Treachery, Sword, and all man­ner of violence have given possession to Kings, and by the same means have preseryed it till they have been extruded as they entered: I could bring sundry arguments to discover this

First, By their fair pretences for Religion, sen­ding it as the Harbinger to take up the hearts of the people for them, which they never practised in themselves, minded, or loved it in others, and as suddenly laid it aside, when by it chiefly they have obtained their desires; and by these pretexts the zelously affected, and amongst them, even the Ministers of the Gospel have often unadvisedly been ready to carry their Ensigns, and to advance their Designs.

Secondly, By that difficulty in obtaining any indifferent Laws to establish the liberties of the Subjects, to give a little ease to their burthens, or in some small proportion to counterpoize the se­verall acts made in favour of particular persons, and Dependencies; and even those dearly [Page 111]bought, and as hardly wrung from them by piece­meal.

Thirdly, By that ingenuous subtilty in framing Lawes to Vassalize the persons and estates of the people to their Superiors, not in reference to the preservation of the whole (to which the Law of Nature, as well as of Nations summons us) but for the feeding of their Luxuriant practises, and securing their oppressive commands and jurisdi­ctions; not that I grudge those priviledges which by Law and right belong to persons of Authority and Honour beyond the common Subject, but that they should not by their Priviledges endea­vour to destroy the Subjects liberty: and an hard thing it was to finde a limit to their priviledges, when the Subjects liberties were hunted up into a narrow corner. Yet such was their blindenesse, and unsensiblenesse (through delusion or custom) that they never knew or complained of Tyranny, or usurpation, till this present age.

Secondly, To the Objection it selfe: it is the manner of usurpers to come with a pretence of right, as well as power, by which power they use to recover that right: the right is by way of inhe­ritance and succession, lying in a natural descent, or collateral in marriage, David against Hanun. Constantine against Licinius. or otherwise in Deed and Gift: for whereas the Gifts of Kingdoms (a large congratulation of Favourites) have been many, yet from such as have solely conquered them by sword; & as their right was small or none [Page 112]so it also as soon perished: but this hath been the chiefest practice of Heathens, or others pro­voked to Warre upon just grounds, as David, Constantine, and some others. But here we speak to the most specious plea of Succession, which, whether it be just and reall yea or no, yet if once actually possest thereof, they will confirm it on their natural heirs.

Now in this alteration (called by some Vsur­pation) of Government, they claimed no power to themselves as single persons, by virtue of any Hereditarie, and innate Right in themselves, more then in any other, but as publick, and re­presenting persons in the name of the people, by whom they were Elected, in whom they speak, and act, and to whom they are accountable; and havi [...]g dispatched their businesse for the people, they return into no greater a capacitie then any other Subject; having the same rule, enjoying the very same Lawes, and Immunities, perform­ing the same obedience, having nothing beyond or beside the meanest Subject. Neither do they, nor can they perpetuate their Power in them­selves, by conveying it to their Posteritie (from whom they did not receive it, and for whom it is too great to merit:) for it may be, that nei­ther they, nor any of their Posteritie may ever be Parliament men again; but still remaining in the People (whose happinesse in Common, is the summe of all things, the end of all Powers:) he [Page 113]that is now of the meanest ranke, through his a­bilities and improvements may merit the same place of Honour for his season, by the Election of the People.

Honour, and Titles of Dignitie, are Heredi­tarie (yet through transgression they also may be lost, and their places of Honour too:) but in no wise ought any power or places of trust lineally be descendent, but ought to remain in the choice of them for whom all power is, and in former a­ges hath been so to the greatest Offices in this Nation; else they would justly bring upon them­selves that judgement (which is the most saddest and the most destructive of all Temporal judge­ments) To have children, Babes, and Fooles to judge and reign over them; which is inevitable if power be Hereditarie.

True, though the Nobilitie of the Land was, and is honourable in my eies, especially such as have deserved it for their great services done for their Countrie, yet of late being created (as they call it themselves) out of nothing, stood in stead of nothing to the Common wealth. And being in Parliament the Commons had not at all the least interest in them, though created out of the out of the Commons (and therefore dissolvable into the same principles) nay, immediately out of the house of Commons, who to advance their private interests, might have turned all the Com­mons into Barons, & so left the whole People de­solate; [Page 114]and usuall it was, when Princes found a worthy Patriot of the Peoples Liberties among them, to remove them by Honor, and crooken them with preferment.

3 Much strength of argument to prove this Alteration an Usurpation, in many mens judge­ments lies in this; Because the power was trans­ferd from one partie possest of it, and by right claiming it, to another by the hands of private persons, viz: the Army; who then were but servants to the Parliament, their Masters. To which may be returned:

1 Though servants have not a mandative power to lay their strict injunctions upon their Masters, to act, grant, and execute things corre­spondent to their servants judgements; yet they have a negative power, to refuse the acting of such things for their Masters as appear to them unlawfull: and in duty they are bound to restrain their Masters from such violent and unadvised prosecutions, that will evidently cast the whole both Masters and servants into inevitable destru­ction, if still followed on with industry and suc­cesse by the servants: and no further do I appre­hend they did or ought to undertake. And though in many cases servants are not fitting and competent judges of the Results and Deter­minations of their Masters Counsels, yet they may and ought to examine and judge their own actions (especially tending to such dangerous & [Page 115]dubious issues) and hearken to the rationall and regular dictates of their own consciences: and men that have been led thorow various and won­derfull providences, exercised upon the same Businesse and Quarrell before, as now at their second Enterprizings, and to men of large expe­riences, and still continuing their close walking with God, and observing him in his and their own wayes, may bee let to see further into the things to come then others, and may discern fur­ther into the minde of God, may have stronger bonds and eggings of minde, whereby they may be able to inform their Superiors, and to which they are bound to yeeld up themselves, so it bee upon a godly and rational, consultation with the assistance of a lawfull power.

2 Admit still there remayn some appearance of resistance of Authority in them, yet wee know that they intended not the abolition of the Au­thority it selfe, which still they honour, obey, and stand by with all their interests: neither did they ever oppose the whol Authority, but assisted part of them, partners in that Authority. And this is most generally concluded as lawfull, that if lawfull Magistrates, though not so great nor nu­merous, as the rest, should countenance the sub­jects, they may oppose and correct the exorbi­tancies, and riotous extravagancies of the Supe­riour Magistrates; which yet ascended not so high, the Parliament being the only supream Au­thoritie [Page 116]of this Nation, in which the subject pro­perly resided and appeared; a part of which was opposed and ejected, of which there was a faire president of their own, who lately dealt so with the Malignant Partie of the same Parliament. And to this we may add, that many of them (thus called private persons) have been great instru­ments in the redeeming of our Liberties, whom still it likewise concerned to have some care in preserving of them, that they did not ungrate­fully and negligently cast away & lose what God had given into their hands: and into this they were led by men among themselves in just Autho­ritie Civill as well as Martiall. We may yet add, that there was the meanes of Servants, as petici­ons, &c. used before the least violence was offer­ed, which when acted, did not transcend the for­mer Outrages and countenanced Disturbances of Parliament in the same nature, if not worse: which I know cannot excuse any fault, but others calumnies may bee stopt by their own condem­nacion.

To conclude this; the Common Safety of Re­ligion & Liberty is the End of all Governments, nay of all mens Lives, nisi nobis solùm nati: and they cannot bee preserved without an establisht Government: and where any form of Govern­ment through the corruption of private persons, the contracted and encroached priviledges of great persons (through their customary continu­ance, [Page 117]or subtile stealth on blind & sluggish ages) have worn away, and eaten up the Liberties of the Subiect, and still stand directly opposite unto it, there may bee a Change and Alteracion of that Government, and no Usurpation: So long as that Government hath its full Authoritie & Ma­jestie, so long as it layes aside personall & private interests, and thorow the reall maintenance of Godlinesse, Peace, and Righteousnesse, dissolves it selfe into the welfare of the Subject.

Secondly: But let us a little nearer close with this Objection, that appears so forcible, and fall under it; shall wee a little admit the Objection, grant the thing, that really they have usurped the power of this present Government unto them­selves; yet

1. We must know that it belongs not to any private person to determine of the right of Go­vernment, nor to require an account of any Ma­gistrate of the grounds of his Rule; it is his good­ness if he satisfie private men with the reasons, & his Right therein, but it is not for them to de­mand those reasons of him; no not by Petition, unlesse they have subordinate Magistrates to di­rect them therein, that so they may observe Or­der, and that it many be manifest to the Superiors that this action of theirs, proceeds not from a Ri­otous, and Rebellious combination. The great­est Plea against this, is the case of Athaliah, who was deposed and executed by Jehoida: but we [Page 118]know that Ieboida was a publick Person, and of great authoritie, nearly allied to, and Protector of the supream Magistrate, a Godly and Holy man: and the present fact of Athaliah, was her evil intentions clearly against the judicial Law of God, and of that Nation, and was notoriously known to be Treasonable, which makes not for the Lawfulnesse of private persons to combine, act, or associat in any design against them that are in Power.

2. It becomes not private persons, especial­ly Malefactors, to demand the right of power of Judicature, but to maintain their innocencie by the known Law of that Nation, or if that Law be corrupt, then by the incorruptible word of God.

It is therefore in the collected observations of Marlor. in Rom. 13. Non enim est potestas, &c. Quumigitur quaeretur, cui parendum, non est spe­ctandum qualis sit, qui potestatem exercet, nec quo jure vel injuriâ, quis potestatem invaserit, qua­re ratione eam administret: sed tantum si potes [...]atem habeat, si enim qui potestate pollet, jam indubitatum est illum à Deo eum potestatem accepisse, &c. Chri­stian, dost thou see the Magistrate upon the Bench, or in any place of judgement, question not who, or whence he is, he hath power, that is certain, & that power is of God.

3. When a Power of Government is establi­shed, no visible authoritie lawfull, opposing, or [Page 119]disputing the same: it is good for us to yield our selves up unto it, to studie the peace of it, to pray for it, that under it we, &c. It is no lesse danger­ous to a mans soul, then to the people where he lives to resist it, if he impartiallie examine upon what solid grounds he can do it.

Lastlie, What was said for an Hereticall, for a Tyrannicall Magistrate, may be said for an Intru­sive, it is but Error Personae, non Officii. The Person sins, not the Power. The Power was, and is good, and all manner of Governments have been abused, and to them all we owe our dutie, under which we live, which is the summe in all, though diversly, and by several administred. And sure it is, if we make appeal to them, as we must do that lives under them, we must appeal to God for them, to direct them in all their determinati­ons, for the Churches good, and our own also, in civil affairs.

Object. But suppose I have sworn, to be true and faithful to a Government contrary to that under which I live, ought I then to obey and pray for that Government I live under?

Sol. 1. Certain it is that we ought to make a Conscience of all our Vows, Promises, Oathes Covenants, Protestations, and Engagements, and as sure it is, that he that will sleightly, and upon easie grounds lay aside such, will as easily let go a­ny of the Commands of God in his practise, espe­cially if we made them upon serious considera­tions, [Page 120]holy preparations, and in the times of our necessitie; and have had some gracious responces according to the occasionall grounds thereof. And indeed in their own nature they are Divine­ly Obligatorie, and sits close upon a tender con­science; for though we make them to man, and about some Civil affairs, yet it is in the presence of God to his creature, and thy brother; and it is his command for thee to perform all thy Vows. Psal. 15.4. He that sweareth, &c. Eccles. 5.4, 5. When thou vowest, &c.

2. Yet there is difference of promises made to man, of man, and of promises made to man of God, in mans stead, though the truth and faith­fulness of them both ought to be the same. For 1. the promises made to God of himself, may dis­oblige us from promises made to man; but no promises made of man, candisoblige us from them made to God: and so of mixt promises, partly of God, and partly of man, where both cannot be performed, man must be thrust out first. 2. Pro­mises made to God, bindes more firmly to the performance of that, which in equitie we ought to have performed, had we not promised it; but promises made to man are oft of such things, to the performance of which, we were free as of our selves. 3. Promises made to God bindes for ever (if not in things indifferent, but them made to man, bindes not for ever, because first in their relatives there is corruption. The man bound, & [Page 121]the man to whom he is bound, may decease; and Nature it self teaches, that Vno sublato tollitur al­terum, and relatum non potest subsistere sine suo cor­relato; one relative being taken away, so is the o­ther in respect of that relation, & obligation: actio moritur cum persona, is true in moral, as well as in Common Law. The Apostle hath a similitude that might illustrate this plainly, Rom. 7.2. If ye, &c. the woman which hath an husdand, is bound by the Law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law & bond of her husband. This is the nearest relation that can be, in which there is a certain oneness, and if on these terms the relations, & all the obligati­ons are dissolvable, then much more in relations more remote. Again; Secondly, there is a change in man himself: God is immutable, he cannot, he wil not disoblige any man from promises made to the stricter observance of his wil, but man may: & if he that made the covenant or promise dissolve it, it is dissolved, I mean him to whom it was made, and by whose power it was made: the reason is good; he sees no necessity of such an obligation to him, and it being for his sake, his safety, honor, &c. and a but then to the obliged; the one party may part with his own right, to ease another. Iuramen­tum prom [...]ssorum quo aliquid promittitur homini, tantum in ejus gratiam desinit obligare, si ille cut fa­ctum est promissum vel remittat, vel t [...]llat fundamen­tum illud quo nitebatur. Ames. Med. l. 2. c. 10. The [Page 122]stance of an Oath must be just and possible; it is a sin to promise what is not good to be done, or being pro­mised cannot be done. To promise any thing con­trary to the minde of God, is absolutely sinful, & from that God does immediatly disengage thee; to promise that thou canst not do, is by conse­quence a sin, because thou dost it not. Somtimes God disobliges us from the performance of our Promises, when he blocks up our waies by his providence, and will not let us perform them. The Lord hath clearly appeared herein to us in his vi­sions of providence, wherein he hath not walked obscurely under second causes, but above them, and made his own armbare before us all, and he himself stood in the way against the political ends of the Covenant, litterally expressed in it: & though providences be not an assur'd justification of pre­cedent actions, yet the sucession of them, & that in a more then ordinarie way, have a prophetical De­claration in them, and in-minde us of the will of God de futuro, that he will establish such a goveru­ment whom he much owns, and will make us that labors in it, to understand that of Nebucadnezar, Dan. 4.32. that the most, &c. To close this, the main ends of the Covenant binds us more strong­ly to the performance of that, which without a co­venant we are bound to perform, and to clear us before men, &c. and I hope I have great assurance (as much as man can have in man) hat the main & principal ends thereof, this present power wil bring ho [...]e unto us.

CHAP. XI.

THis truth, that is, the Duty of a Christian sub­ject to pray for the Magistrate, for that go­vernment under which he lives, may have its ap­plication,

1. To the subject, whom it Corrects, Directs, Informs.

1. It corrects the erroneous, whereof the chiefe is, Vid. Willer. 7. gen. cont. in. Synop. l. 1. p. 36 Ger. de Magist. Po [...]t. p. 164, &c Iewel &c.

1. The Jesuited Papist, that would have a su­pream power in the Pope, the universal Vicar of Christ over the whole world, to depose and en­thron what Magistrats he pleases, to set up a Pho­cas, &c. as also to change government at his plea­sure, to cause the subject to withdraw his due obe­dience from the Magistrate, & instead of praying for him, Excommunicates, & Curses him with Bel, Book, and Candle. He likewise assumes to himself the power of Dijudication in all causes: denying that any Clerk or Person in Orders, shall appeal unto any Magistrate but his Ordinary. As the Apostle excepts none from Magistrates, so no sub­ject from his duty: pray for all men, &c. let Timo­thy, &c. all the Church at Ephesus, Bern. ad Henr. Epist. Minister & peo­ple pray for him. Si [...]omnis anima & vestra, quis vos excepit ab unive sitare? si quos tentant excipere, ten­tat decipere, saith a Father; if every soule (must be subject to the higher powers) then yours also; who hath excepted you from this universality? he that [Page 124]would except you, would seduce you. 2. The giddy Anabaptist, that would have a parity amongst all Christians, fellow creatures, fellow Christians, and fellows in all things, and because free by Christ in their souls, therefore free from all humane obedi­ence. What have I to do with civil Powers and Magistrates, &c? saith he: nay, he would not have a civil Magistrate in a Christian Common wealth. Alas man! what wouldst thou do? how wouldst thou defend thy self, and gain redress for injuries acted by evill men. The very unreasonable crea­ture might argue thee out of this opinion: but thou saist, that thou wouldst have all men to live by that law which is in them: alas, what is the Law of the thief, the Murtherer, the dishonest person, the man whose heart is hardened, and conscience seared up? and will there be no such in the best Common wealth? But thou wouldst not have a Christian by any means take upon him the Office of a Magistrate. There is more need of them then any; Vid. Aquin. 22. q. 104. Art. 6. Rutterford; Woll, Gor, &c. because there is not such able men, and good Christians in that office: it is, that justice is refu­sed, judgeing mens causes by their persons, and not their persons by their causes. The Apostle checks the Christian Corinthians for this, 1 Cor. 6. 1. Dare any, &c. sure it is that the Saints the Apo­stle spoke of, so able to judge betwixt brother and brother, are very precious in these our daies; how­ever its to be wished there were more, that might deserve fuller prayers, and freer obedience from the subject.

Secondly, It directs the truly pious, and Christian Subject.

1. In point of Conscience, thou lookest upon many in Authority, as really: base, and unworthy: Persons of profane lives, corrupt j [...]dgements, easily byassed, & onely filling up a place, nay, dishonouring that place; well, thou sayest that thou darst not put up any request for them, they and their practis [...]s are so abhominable in the eyes of God, I am affraid, to pray for them is a sinne, at the least a vaine pe­tition. Truly, that place is to be lamented that are served with such Magistrates; but are they Magi­strates, and so bad and unable? then they have the more need of thy prayers; for want of them they are so bad, it may be. But however in the meane­while you must distinguish between the Person and the Office: the Office adds to the Persons, the Per­sons take not from the Office; their personall ini­quities, or officiall corruptions lessons not their Au­thority, Power, Superiority, Magistracy, but be­cause of this, thou fearest least thou shouldest sinne in praying for them: it is thy duty, and thou sinnest in not praying for them. Thou hast a bad Child, a bad Father, a bad Minister, darst thou not pray for them because they are such? nay pray the more constantly, and the more fervently, the higher their sinnes cry, the lowder let thy prayers cry; the worser that thou dost finde them, the more doe thou pitty them. When thou prayest for them, thou prayest not that they might succeed in their iniqui­ties, but become just; not to prosper and continue [Page 130]in evill, but to turne from every evill way; thou ownest not, but bewailest their faults; thou parta­kest not in their sinne, but washest thy hand, thy con­science from it; and if there be any vertue, any grace, any thing of God in them, of that thou sha­rest, in that thou rejoyc [...]st.

Moreover, as I have oft fore-spoken, the Apostle makes no distinction of Magistrates; he saies not, for such a Magistrate thou shalt intercede, and for such an one thou shalt not; he points not out the Ma­gistrates in their manners, and qualifications, but for all that are in Authority we must put up all manner of prayers; and all Persons as are to performe this, the poorest Christian that lives upon the almes of M [...]gistrates must pay to them the Subsidies of pray­ers (granted in the high Court of Heaven) to them as Magistrates.

2. In a duty, viz. to turne thy prayer into pra­ctice; what we sincerely pray for, we ought dili­gently to labour for, using our prayers as the watring of our endeavours; else our prayers will prove a derideing and tempting the Almighty. Thou that prayest for all that are in Authority, that under them thou mayest leade a quiet, and peaceable life in all godlynesse and honesty, to walke toward the Magi­strate, & so act in thy place & calling, that thou may­est lay hold on that for which thou prayest, and helpe to worke out that peace which thou so fer­vently desirest. Inefficax petitio est, cum praecatur Deum sterilis oratio; Cyprian. de O­rat: Dom. a barren, an idle, and a starve­ing prayer is an ineffectuall desire; a naked wish is [Page 131]no prayer; but what thou actest as thou prayest law­fully, thou discoverst the heartinesse and sincerity of thy prayers, and offerest a double service unto the Lord. Make use then of such opportunities as are in thy hands, and make them subservient to the Ma­gistrates power; for let him use all his [...]kill, and whet his sword for the procuring hereof, yet in vaine will his endeavours be, without the readinesse and wil­lingnesse of the Subject, who not for slavish feare but tender conscience, not for mans sake but the Lords sake, shall apply himselfe to make use of his directions, and thereunto make use of his owne inte­rests in family, among friends, in all his relations publick and private, [...], saith the Apostle, so follow after and prosecute peace, as if thou wouldst nere cease till thou hadst overtaken it. Let every man take his Oare, and with all the might and strength he hath row in some part of the Ship of this Nation to preserve it from sinking and splitting against those many Rocks that appeare in every passage of this Common-wealth. Let the Master of a Family, the Minister of a Congregation, and every priv [...]te man conferre what he hath hereunto; let the lines of all our callings be drawn to this as to the Centre; then undoubtedly the labours of the Magistrate will prove effectuall; joyne therefore together hand and tongue, pray and worke, cry to him, cry for him, assist him in the worke to thik end.

Thirdly, this informes a Christian of himself and the Magistrate.

1. Here is a glasse presented to thee wherein [Page 133]thou mayest see thy owne heart; deale uprightly with thy self according to this Rule; what are thy aimes and intentions in praying for the Magistrate? are they for peace? that is well; a Magistrate, if a good man may see another good mans heart by his owne: he desires a true and lasting peace. Qui ve­re pacificus est, etiam belli gerando pacificus. Aug. his mind is so bent after peace, that he fights, he warres, he kills and demolishes places with a peacefull minde. Pacem debet habere voluntas bellum necessitas, non pax quaeriturut bellum excitetur, sed bellum geri­tur, ut pax acquiratur. Though the Church of God, the Christian Magistra e, and Christian Subject does hate the necessity of Warre and prayes against it; yet warres, that she might obtaine it, she desires a peace, which is as the warme beames of the glori­ous Sunne to blossoming truths: holinesse can ne­ver shine without peace to cherish it; and I believe, if the eyes of many of this Common-wealth were truly opened, they should see the losse of holinesse and truth in these late times of warre would exceed her gaines. Warre is no friend to truth in it selfe, nor to the powerfull and constant practice of god­lynesse; and every private Christian may finde this in himself, if he be possest of a divided, wracked, and discontented, and troubled minde, for that while holinesse will be ebbing, himself abating, and flag­ging in the wayes of God: nay, ordinary Disputes and Divisions in Religion are no succourers of grace, but suckers and dryers up of it; oh then its amiable peace that thou desirest, but is it that alone? thou [Page 134]art weary of trouble, and the feare of warres per­plexes thee, thou longest for peace: peace, oh how earnestly thou lookest for a messenger of peace, how welcome wouldest thou bid him to thy house, that thy burthens might be removed, and thy murmu­rings stilled; that as Psalm 144.12, 13, 14. That our Sonnes might be as plants grown. &c. this prayer proceeds from thy fleshly affections, thou mayest see by thy purely carnall ends; thou seekest a Ma­gistrate alone for thy selfe to satisfie thy private and peculiar interests, and so long mayest thou pray in vaine. Jam. 4.3. Ye aske and receive not, because ye aske amisse &c, but wouldest thou have a Magi­strate whose wings might protect and nourish a god­ly man, under whose Goverment thou mightest lead an holy life, as well as a peaceable? thou wouldest have Holinesse, Peace, Truth, quietnesse hand in hand; thou hadst rather live under an Hezekiah and be besieged in Jerusalem, then sit as a Prince upon one of the Thrones of Nebuchadnezzar, and be forced to bow unto an Image, or be hindred from a free serving of thy God, the G [...]d of Heaven. Pi­ety is more beautifull then Tranquility; thou hadst rather be a doore-keeper in the House of God, then sit and faire deliciously in Princes Courts; both are pretious blessings, but a good man cannot be sa­tisfied with peace alone: present him with Riches, and Honour, and Peace, and an eleven of the choy­sest and goodliest blessings thou canst pick forth of Gods Treasury, yet if Benjamin come not, he is full of sorrow; for the life of a good man is bound up in [Page 135]the life of godlinesse and holinesse: therefore he dares not pray for peace alone: for had he his out­ward peace compleated, he could not be at peace, while he sees wickednesse on high, and iniquity a­bounding, and sinne in preheminence, and eminent places; he cannot be at peace while ungodlinesse and unholynesse is at peace and reconciled to Autho­rity; his peace is a broken peace, his life a dying life. Then peace indeed is sweet if not imbittered through ungodlinesse; an unholy peace is ill, and therefore he desires a quiet & holy life, a power pro­tecting persons and goods, a power advanceing ho­linesse and truth: such a Magistrate he prayes for, he prayes that every Magistrate might be such. Heb. 12.14. Follow after peace and holyness, &c. and he would not have these two separated, which God hath joyned together. Protection from open ene­mies, and Seditious risings: encouragements to Pie­ty and holy practices: deliverances from aspersion and cruelty; the least of the blessings is the last, yet a very precious and an acceptable mercy: If peace, if holinesse; yet if we could not enjoy our owne, we were still unhappy: if a peaceable, if seem­ingly an holy Magistrate, yet if not honest he would be a burthen to us; though if we were really assured of the two first, the last would undoubtedly follow: honesty being the least part of a Christian, the streame of his holy heart, and that wherein a Hypo­crite and ignorant person might equall him; yet sure it is, a Magistrate that sets a sure guard over his Subjects for a quiet and holy life, will judge righte­ously; [Page 135]and though Morality be a common vertue, yet its the desire and endeavour of the Christian Subject, being the outward illustrating forme and credit to holinesse and truths profession, and gives a sweet relish to, and is the happy solemnization of outward peace. Examine therefore the true frame of thy spiri [...], and thy earnest desires, when thou pray­est for the Magistrate, is it really for the happy uni­ting of these three, Peace, Godlyness, and Honesty? dost thou set thy eye upon that promise made to the Church, and put it into petitions, Psalm. 85.10 Mercy and Truth are met together, &c. if this be thy temper, its according to the Apostles rule.

2. This presents unto us the necessity of Magi­strates, in what need the Servants of God, the Church of God stand of them, since by the Apostles order and command they must be so seriously, and earnest­ly prayed for; for had not the Servants of Christ such to defend them, they above all others should have the least quietnesse, or honest dealing: could not they suck the milke of righteousnesse and peace out of the brests of Magistrates; the brests of Mam­mon and all the world besides would yeild them no­thing but poison. Nay amongst themselves, their peace would soure into confusions, Truth would be laid under Errors, Profanenesse out-justling holy­nesse, Ordinances made common and defiled, in­stead of Honesty, injurious and uncivill dealings, had we not Magistrates many times to step in to heale Church-breaches as well as the Common-wealths. What great paines that good Emperor Constantine [Page 136]tooke for the peace of the Church, and removing differences occasioned by some erroneous persons; he writs letters frequently to severall men of abili­ty, and to their Counsells; he fights with his Armies against their Adversaries, he comes in his own person to the generall Assemblies, & there woes & beseech­es them to peace, as if he had as particular a charge as any of them; he was a true Nurcing Father, fed them with rich favours, and hushed the wranglings of godly men, he gave them the brests of the world, Riches, Honour, Wealth and Peace to such to live on, nay as if that was not deare enough, he gives his blood for them, and indures those miseries to con­ferre on them and preserve with them the contrary blessings. And not onely in this respect have the people of God a Magistrate, but in other respects to regulate their conversations; they have corruptions as well as others, which may breake out into as no­torious acts as in the wicked: somtimes they may fall out about the world, estates, &c. & fall into great civill differences many times; these need not onely a brother to motion, but a Magistrate to command peace, and absolutely to determine the cases amongst them, whence else are those exhortations, 1 Thes. 4.6. That no man goe beyond, &c. a caution, 1 Pet. 4.15. But let none of you, &c. that a check, Jam. 4.1. From whence come warres and fighting, &c. a good man hath the same roote-sin, and the same temptati­ons, that same tinder, and the same presented to it as ungodly men have, that they may happen to fall into the same evill and condemnation with others; [Page 137]therefore Gods people had need to pray for good and wise Magistrates, that may play the part of a skilfull Phisitian to know how to search and judge of the sinnes of Persons, in the nature of them, and how to apply his remedie, and in what degree and measure. What a sad time was it in Israel, when they wanted a Prophet in the Church, a Judge and Governour in the Common-wealth; Brave times might some unbounded Spirits say, but see Judg. 17.6. In those dayes there was no King in Israel, &c. (That is, no Government, for as yet they never had any King in their most happy and flourishing estate) but every man did that, which was good, &c. What a sad Nation should we have, if every man might doe so, if every party unjustly head themselves, and e­very person follow his own way, every man be his own Judge, Law-maker, Executioner, Councellor, and Interpreter. Finde me a Nation without men of licentious spirits, and irregular principles; and could you finde a Common-wealth of Saints, yet e­ven then there might be need of a Magistrate: both for the Politicall order and beauty of the Common-wealth, and for the prevention of evills that may a­rise, and the preservation of such happinesss which may be lost; it being no lesse difficult and honou­rable to preserve, then to acquire such blessings. As he must cast out, so he must keepe out that evill-doer, and there is required no lesse wisdome and watchfulnesse in a Magistrate to make and main­taine a fence so strong as to keep out such persons, that may insnare these happy Priviledges, as to ex­tirpate [Page 138]and suppresse them being rooted amongst his; No marvill the Apostle requires us to pray for them in all manner of prayers, which they them­selves stands in such great need of; the more thou ob­servest the Common-wealth, and the more thou en­quirest out the reasons hereof, the more wilt thou be convinced of the necessity of this Duty.

CHAP. XII.

NOw touching the Magistrate himselfe; all lies not on the Subject himselfe: when Ser­vants, and Children, and Wives are exhorted to love, reverence, obedience, &c. It intimates a Relative duty owing from the Master, the Father, the Husband; as it is in all relations, there are mu­tuall conditions that both of them are bound unto. Onely in generall, let the Magistrate make this use of this Christian practice, Its a proper Duty of a Subject to pray for his Magistrate.

1. Here you have the Essay and Character of a true Subject, see his Disposition, his Affection, his heart taken out of him and laid before thee: mans languages one to another are no certaine discoveries of their minde, but their prayers, which they dare not counterfeite when they goe to their God and Father, who is the searcher and trier of the heart and reines. Nay they not onely sometimes pray for the Magistrate, but they make it their businesse, this is a chiefe thing that in the first of all things [Page 139]they must place, even the happy Government of the Magistrate, and that they might enjoy a true Subjects life: as God hath committed them to thy hands, so they commit thee and thy Government into Gods hand; what thou labourest for, they tru­ly pray for, that the Lord would enable thee with such Graces and Gifts, to guide thee by his Spirit, and so guide himself too, that thou mayest rule and govern in Peace, Holinesse, and Honesty, see here his heart running in unto thee, his affections making hast to meete, his endeavours striving to answer the summe of a good Magistrates desire, and to delight him in his own happinesse; If thou beest a Magi­strate and affected with men of other tempers, thou art no lover of thy selfe or the Common-wealth: if thou seest men otherwise disposed, be assured that they are not true Subjects according to Gos­pell interpretation; or if any of Gods people faile herein: blame not the truth and the way they pro­fesse, they have been instructed in other Principles, better Rules are laid before them to walke by.

Then the Magistrate ought not to account him as the onely faithfull Subject, that is a solicitous in­former, fills his eares with groundlesse complaints, that straines, sqeezes, and forces the actions of men to speaks in such a Dialect; that as he hates them that are good, so he would set at difference the Magi­strate and them that are good; sure it is (how cha­ritably soever such as are in Authority, and judge of them, and howsoever they may use them as profi­table to themselves, (unlesse in apparent cases of [Page 140]necessity, peace it selfe being concerned in it) yet they are according to the first qualification of the Apostle, the worst Subjects a Magistrate can have, bringing much dishonour on him that hearkens to them. For as the Prophet discribes them, Isa. 29.20, 21. They watch for iniquity, that make a man of­fend, &c. These men cannot live but in the flame of revenge, and the fire of envy, they delight in the disquietation and ruine of others, and therefore la­bour by suggested lies, and wire-drawn Truths to perplex the minde, to wrack and torture the Name and Estate of the true Subject, that truly desires to lead a peaceable and quiet life; yet questionlesse the eminency of their affection, and the exactnesse of their subjection appeares onely in this.

Againe this informes, that a wicked person can­not be a true Subject; the contentious man being an enemie to Peace, disquiets the innocent Mem­bers of Jesus Christ; so the ungodly man is inward­ly an hater of the happinesse of the godly, and would be ready to entertaine, and violently to prosecute motives that might beget the disquietnesse of the Righteous; and if he should follow the Principles of his owne heart, he can neither rule as a good Magistrate, nor obey as a good Subject; how can he pray for the Magistrate, that never prayed for himselfe: his prayers as well as his person bring an abomination; The prayers of the Righteous a­vaile much: In truth the wicked man is subject to none but the Divell and his owne vile affections, neither can he be; while an evill Spirit rules in [Page 141]him as in all Children of disobedience. He onely loves a Magistrate like himself, and delights to make him like himselfe, Hos. 7.5, 6, 7. In the day of our King, &c. delights to see him live like him­selfe, Rom. 1. ult. But heare how they will sound forth the commendations of a Minister of Justice, that will countenance or connive at their wick­ednesse: and its easily knowne in a County what a Magistrate is, by the persons that weare his Li­very, and the Herauld of his Name; for such as the Subjects are, such is the Magistrate by whom they live: especially he is such in his Admirers and Agents. We reade that this Title is given to the Ma­gistrate, who is said to be [...], populi, the Shep­heard of his people, but sure it is: the ungodly per­sons are the scab of his Flock, and a curse of his Goverment; the ungodly person is the Tinder, the Contentious person is the Fire, while these two re­ceive countenance from the Magistrate, the best of the Subjects shall enjoy little peace.

2. This may serve to guide the eye, and direct the heart of a good Magistrate, where he ought to place it; it may teach him, what value and esteeme he ought to place on the righteous man, considering what fruits he properly beares, so long as watered by the Doctrine of the Apostles, viz. Peace, Godli­nesse, Honestie. If thou beest a gracious Ruler, and desirest so to governe the people, thou wilt delight in, and receive to thy selfe such as meet thee in the ends of thy Government. Cornelius was a good man, and loved men like himselfe, as good though [Page 142]not as great as himselfe; such shall be neerest his person, and things of trust committed to them. Act. 10.7, 8. He called two of his household servants, and a devour &c. In those dayes it was a dangerous thing to be a Patron of the Apostles, or any Mini­sters of Christ; if it had beene knowne but to their Heathenish Emperour, or any of their Deputies, he had lost his place of Command, if not his Life: yet with this businesse (he had such good servants of such fidelitie) he durst intrust them. Therefore saith the wisest of Magistrates, Prov. 16.13. Righteous lips &c. such is the nature of him; and then he di­rectly moves towards the divine ends of his Office, Rom. 13.3. for Rulers are not &c. Mark the resolves and practises of that good and upright King, Psal. 101.2. I will behave my selfe wisely in a perfect way: What is that way? See one step he struck therein, vers. 6. Mine eyes shall be upon &c, They ought to have a good man in high esteeme for his workes sake; and above all, for the inward frame of him­selfe, which is compounded of Peace, Holinesse, and Righteousnesse. You may behold him keeping just Lawes before they be, and helping the Ruler to that Peace and Righteousnesse in his way, that a Ruler cannot helpe himselfe unto, by reason of the defect of his Law: a true Christian makes it his businesse privately and publiquely to pray and act for this: No sooner are good Lawes made, but he rejoyces in them, lives more securely from evill men, but no more securely in himselfe, having the same standing Law in his Conscience, nay, being a living Law to himselfe.

King James used to say of a good Justice, that he was his best subject, and none deserved better of him; and sure the Countrey may say as much of him, as a Magistrate amongst them: But what will Magistrates say, when they see Christians walking like so many Justices, keeping Court in their owne Consciences; and were there no Law, durst not offend, nor breake the peace of common societie? Sure such are to be had in honour, that are so readie to every good worke. I know, that there are many in authoritie at this present, to whom good men are deare to them as the apple of their eye; yet againe I know them to be but men, and may receive accu­sations privately suggested (having many comming to their eares) and such being received, and the minde possessed of them, its an hard thing to unsettle them, and remove them from the affection; anger inveterated rurnes to malice, and that to worse; and some Rulers are too apt many times to spend their judgements, according to a sudden apprehension, or present information. A Ruler ought to be very care­full herein, against whomsoever he receives any thing, or speakes, especially of a good man, whose heart is or shall be thus disposed presently to Peace, Holinesse, and Honestie in all things; and in some particulars that obliquely seemes to oppose some of these, gives him leave soberly & solidly to come up unto them: in the meane time, let him not lose that esteeme and good affection, that is due from thee to him; which another day thou shalt be forced to acknowledge.

3. This showes in what a perillous estate the Magistrate stands: his foote is set upon a Hill, which if either to wet or to dry may prove ill for him: he therefore hath not onely need of his own prayers and watchings, but of others, of all good Subjects under them, of whole Congregations, Ministers, and People: that their prayers ascend with the greatest strength and force to the Throne of Grace: God requires us thus to act and intercede to himselfe for them: the great danger they are in, appeares by the the necessity of their & our prayers, and the great care that God takes of them, who can thus blesse and prosper from himselfe, yet not without meanes, this must not be forgotten above all things, this doe first of all: and this must be constantly at all times being a generall direction, first of all; slight not this, God himselfe hath put up a Bill into thy hands every time thou goest into the Pulpit, Pray for all that are in Authority; and good reason, their temp­tations are so many and so great, Satan waiting on Ministers, and Magistrates at all times, to be a ly­ing Word in the mouth of the Prophet, and a false sentence in the mouth of the Ruler: for if they erre, many erre with them, and in their ruines many perish. Moreover they doe Judge and speake for the Lord, and as in his stead and place, and thence doe their sinnes much reflect upon the Lord; and they doe judge the Lords people, and his Inheri­tance, which ought tenderly to be respected: there be many extraordinary and occasionall employ­ments, that they need constantly to stand under the [Page 145]droppings of the Olive tree, and we alwayes to be putting up our supplications for them, for supply­ing influences of Courage, Integrity, clearnesse of Judgement and Wisdome.

And here againe is taught them, that as the care of the people lies on them, so good people beares much care for them: they are affraid least they should slip or faile in the discharge of their places, if they doe, they mourn over them, they seek to re­store them, being very sensible of their conditions, knowing what losse the people of God may suffer by them. And if such be the charge of others for them, how great need have they in humility, godly temperance, and vigilancy to be overseers of them­selves, and frequently to examine their owne hearts and wayes, and fall fully to attend the Lord in pray­er, and all other meanes for strength and di­rection.

CHAP. XIII.

HErein by way of reflection, the Magistrate may take a view of his own duty to the Sub­ject; what the Subject is bound to seek for of God, what they are bound in duty to endeavour to performe to him, for the Subject prayes that he he might lead a quiet, godly, and honest life under him, and to enable the Magistrate so to rule and go­verne, that his Government may conduce hereunto, which ought to be his study: should he not pray [Page 146]for him, and this calls upon me to handle the other part, the Rulers duty, and how just the expectati­ons of the Subject are from him for their blessings: but I must leave this for another opportunity, which I hope God may cast into my lap, onely in present receive these briefe Observations.

1. Let the Magistrate endeavour a confluence of these three, Peace, Holinesse, and Honesty: let him not satisfie himselfe as a Politicall person, with peace and Honesty, but if it please God to blesse him with them, strive by way of gratitude to re­turne the other for thy selfe upon the Subject; you have a dutious interest in them all, though some­what different, yet so greate as to promote the re­motest from your power, Truth and Holinesse, you see how the Lord is pleased to joyne them in pro­mise, Jer. 33.6. Behold, I will give unto them health, &c. What we have laid up in promise, we ought to strive each of us in our calling (which may con­ferre something to it) to draw that forth, those that establish a lasting Peace, must build it upon these two Columnes, without which it will inevi­tably ruine, and those will be ruined that lie under it; let it otherwise be laid upon the strongest Basis of Policy. I never read otherwise in the History of any Church, either Iewish or Christian, but where either of them two perished: either the Govern­ment it selfe, or at least the Magistrate perished. When God would in a Vision represent to Nebu­cadnezar (and therein to every Magistrate) his charge, he adumbrates him by a Tree, it was in it [Page 147]selfe great and strong, though made so by the hand of God, that for Beasts it might be both for food and shadow, and for Fowle to build their nests in the spacious and loving armes of it; The interpte­tation is cleare.

2. That the Corruption of a Magistrate, or his Tyranny (as some terme it) consists as much in the no-execution of his power, as in the licentious exceedings of the bounds of his just power; Its an hard thing to keepe in measue, though he must exceedingly endeavour it, that he neither two much slacken, nor too much streighten his golden Reines; For besides his own sinne, and danger herein, its too subject to the unadvised Subject, to murmure without just occasion. Sloath and base­nesse of spirit is as much detestable, as ridgidness, and pride: there is partiality in both. Loose not what you can doe, where it is good or safe; overact not what you may doe, though to your owne profit; yet there is lesse danger in the excesse then in the defect, though this be much to be lamented, other as much to be hated. For an oppressive Tyrant is more tolerable for good men, and more wholesome to a Common-wealth, then a Partiall, Idle, Feare­full, or unwise Magistrate, that will not, or cannot use that Authority committed to him: for at such times we have multitudes of Tyrants, and concludes with destruction to the whole oftentimes.

3. Acts of policy should not suspend Acts made, or delay Acts to be made for Piety and Honesty: Lay first these as the foundations of Peace, and God [Page 148]himselfe will build a glorious Structure for us; build Gods House, and God will build our houses. We see in that Text that the Church in the first place would pray for Magistrates, so Magistrates in the first place would act for them. The Philoso­pher, that had more reason then Faith, could say, [...]. Arist. Pol. 7. c. 8. Col. Lyps. Lyps. lib. 4. c. 2. pag. 172. Chiefely, or first, our care should be about Divine things; and sure it is the best policy, for as a wise man said, Jam verò publicè, qui salvissimus, nisi illa salva? Religio & timor Dei so­lus est, qui custodit hominum inter se societatem. Now who may be safe in a Common wealth, unlesse Re­ligion be safe? for its Religion and the feare of God alone, that keepes the society of men among themselves.

Let Gods way goe first, and it will enlighten, and it will guard our wayes; if we walke uprightly, even our enemies shall be at peace with us. But if we lay our owne counsels deepe, and lay aside (though for a while) the way of God, our owne counsels will de­stroy us, or God will destroy them, and make us know, that it is the safest and best policie, to gaine him, and keepe him on our sides; and in such cases it will prove the most successefull, at the least the most comfortable, to denie our carnall reasonings herein: Let us consult our counsels with our owne hearts.

Its bad to say with the worldling, I will but pro­vide so many Portions, and obtaine such a proportion of Land, then I will rest, and serve the Lord; let us not first seeke our selves, then the Lord: its no part [Page 149]of true Faith, to trie what the Lord will doe first for us, before we doe any thing for him; and its no wisedome, to trust our hearts till then: for they not onely coole in the meane time, but are subject to se­verall mutations, from temptations arising out of the alterations of our conditions. In a word, while the Magistrate makes fences for his owne Government, let him make some for Christs, and let not his Church lye so open, his Lawes so loose, and readie for spoile and defilement; least God pull downe the hedge of the Magistrates territories, and rayse up another Ma­gistrate, that will take care of his owne.

4. The Common-wealths peace cannot be firme, without the Churches peace; if the Church be tossed upon the waves, the Common-wealth cannot be in a calme: but when she rides under a full sayle, and all her men acting in their severall offices and places, its a signe that then the Civill Government is well, and settled, or will be so. How-ever, no permanencie to Peace, while there is no assured and reall establish­ment of Religion. Saith Jehu; What peace, while the whoredomes of thy Mother Jezebel are so great? While Israel ungratefully neglected the House of God, after her deliverance, God had other secret judgements to eat out her comforts, and to make her libertie more miserable then her captivitie.

Now there is a Negative Peace, when the Magi­strate, as a third man, interposes himselfe betwixt jangling parties; and by his power abates differen­ces; this is well, but this will not long continue: the severitie of a Judge may make the high way so plain [Page 150]and peacefull, that a rich man with his wand may walke in the duske of the evening; but till those mens spirits be made honest, there will be such to in­rerrupt it againe. Now there is an Affirmative, where there are holy and sure grounds for reconcili­ation and unitie layd for the Church to walke by, its probable then to be One indeed, and a reall Peace establisht. Quibus spiritus unus est, unus sit & animus & sensus, Cypr, in Orat Dom. in whom there may be one spirit, one minde, one meaning: surely, to have one way in generall to walke by, is the next way to reduce men unto it. A great Polititian was in judge­ment, that it behoved a Common-wealth to have but one Church in it, Lyps. lib. 4. c. 2. pene toto. which is directly conductive to civill Peace. Wee all desire to see this liberall and beautifull Queene, Peace, to be Regent amongst us, and to command us to beat out our Drum-heads, and beat our Swords into Plough-shares. But doest thou desire this for thy selfe? so does many: for the pub­lique? that's more noble: for God? that's Christi­an: Thou askest it; aske it for Gods sake; not onely as the efficient cause and ground in himselfe of be­stowing it on us, but as the finall cause, on which thou wouldst bestow it.

Pray for the peace of Jerusalem, they shall prosper that love it. Jerusalem was the chiefe Citie, and place of justice; Jerusalem was the chiefe place of wor­ship, and type of the Church of God, pray for the peace of both; pray out of worldly and ardent affecti­on, from a sincere and entire heart, desiring to see Sion in her beautie, and these teares of division, of [Page 151]losse, of feare, of bloud, to be wiped off; sure such prayers are full, and will be most like to speed: but alas! what love men beare to Sion, their faint and very wishes for peace doe too much testifie! How­soever pray for it, thy prayers may counter-worke others endeavours. Therefore we pray for Magi­strates, as our dutie, being subjects, as Rulers over us, and Nurses of Sion; both Magistrates & people pray for Sion, because they all are, or ought to be her subjects, and to lay all they have at her feet, to serve her: And let them know, that such as out of pure affection pray for her, shall prosper. Here is the encouragement of all, they shall prosper, &c. Men may pray for peace, and not love the peace of Sion, nay be inward enemies unto it, therefore they prosper not. Men never saw in the Promise the excellency of Sion, what is foretold of it, there­fore neither pray for, nor love it, these prosper not likewise. But if the private man would prosper in the Shop, the Field, the Family: if the Mini­ster would prosper in his Calling among his people, or the Magistrate in the administration of his Go­vernment: let them love the peace of Ierusalem, let that love breake into the flame of desires, and pray for it. And let the God of peace, for Christ his Sons sake the King of Peace, and head of his Church, send down his Spirit to guide the hearts of all his people in the way of Peace, that so his Je­rusalem here below may be restored to her glory, that is now in trouble, Amen.